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 CHƲRCHES 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 [Page] 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 [Page] 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 [Page] 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 in the Go­spell of Christ, doe I recommend this Treatise; beseeching you in the bowels of the loves of the Lord Jesus, That you stand fast, quit your selves like men, contending for the faith (not with carnall, but with spirituall weapons) once delivered to the Saints, and forsake not the assembling of your selves together, as the manner of some is, who draw back (without mercy snatch them as brands out of the fire) to perdition.

Let me beg your prayers, that God would make these poore, weake endeavours of mine, strong and successefull; and that the Lord would give me wisdom and knowledge, that I may receive the truth in the love thereof, and may be transformed into the glory of it: Which glory, that all you and I, may enjoy, as our eternall portion, is uncessant­ly desired by,

Your poore unworthy Brother, Companion and Servant in the Gospell, for Christs sake. Edward Drapes.

To all scattered Saints, who through Sa­tans subtilty are become sicke of their former faith and love to the Lord Jesus.

POORE Brethren, You are in the following Treatise invi­ted to returne to your Fathers family: You are bought with a price, be no longer the servants of men: You are redeem­ed by the Lamb, oh let not Satan ensnare you at his plea­sure: It hath ever been the policy of that subtill deceiver, to husband his devices for the best advantage: His snares are alwayes fuited to the constitutions of the subjects be seeketh after. If Eve be found in an innocent posture, he must over-candy her apple with the sugred glory of being like unto God, &c. Gen. 3. 5. Since her miscarriage, lower allurements have beene sufficient to beguile her depraved off-spring. This pre­sent world, his silver hooke, (haited with a, Haec tibi dabo, Math. 4. 9.) doth draw in more by thousands, then do the Drag-nets of the Disciples, unto the Lord Jesus. If men begin to hearken after an everlasting inheritance, and present themselves in worship, before the presence of the Almighty; behold, Satan cometh likewise, Job 1. 6. If the world blind not wholly to subvert, be sure he will endeavour to sophisticate their worship. If Baptisme, singing of Psalmes, Church-fellowship, &c. may not be wholly abolished, but every ca­pacity would discover an intervall: he begets a blind obedience, to Babish sprinkling, and confused shouting in Babilonish societies; and so obtaines dou­ble advantage, both by disobedience to the true, and conformity to an Antichri­stian worship. And yet further, as the day of our redemption drawes nigh, and that the Dragon must also draw down the third part of the starrs from heaven after him: not lesse then the similitude of an Angel of light, can serve againe to effect his enterprise: For innocency again begins to invade him; and whilest the righteous expect him only in open appearances, behold he ensnares them se­cretly in the forme of innocency, in the similitude of that, their poore soules thirst after: And now no lesse then Holy, Holy is the language of the East likewise. Perfection, charity, spirit, power, mistery, and above the Scrip­tures, [Page] Christ and his Ordinances, is the common lure of this lyar and his fol­lowers, 1 Joh. 2. 4. And from this Pinacle be flings many a poor soule into the bottomlesse gulfe of fleshly fancy, and strong imagination, embracing for per­fection all manner of impiety; carnall carelesnesse instead of Christian chari­ty; the power of the Aire ruling in a mystery of grosse darknesse and emptynesse, baptizing every lying divination with glorious Titles Of the Tree of Life, or The Leavs therof: The Lord saith it, the Lord saith it is now the Serpents, and every false Prophets Language, whilst promising others liberty, themselvs are be­come the servants of bondage: and whilest the great mystery of God manifested in the flesh, hid from Ages, but now revealed as the alone Redeemer of all that looke for salvation in Israel, allowed of God, and precious, is rejected by these builders, as too low, and his bloud accounted an unholy thing.

But you precious soules who have beene a long time wildernized in these wanton wayes of calling Common and Ʋncleane, what God hath sanctifi­ed, allowed and called precious: You who have scornfully said of your Redeem­er, Is not this the Carpenters Son? And like Naaman, in your wrath proudly rejected against your selves, the counsell of the Most High, as too car­nall, 2 Kings 5. 11. Who being vainly pufft up in your own carnal minds, hold not the head Christ Jesus; but have beene sicke of, weake in, and at last dead to his Ordinances, because you discerned not his body in them: Awake now thou that sleepest, arise from the dead; he whom thou contemnest can onely give thee life: call no more his commandements carnall; his pleasure alone is that which makes any thing to thee spirituall: Yea, confounded be the language of those who are lifted up above him in their owne conceits, esteeming themselves Gods, and above all that are called God: But they that trust in the Lord Jesus, shall never be ashamed nor confounded.

Truly Friends, when I behold the blasphemies that abound in these daies, and the fleshlinesse of many, having a forme of Godlinesse, talking much of the spirit, but having not the power thereof, ruling in them to obedience, ad­judging the true Christ and his Commandements low and carnall, their owne carnall conformities, to every thing their owne hearts devises to be height, my­stery, and spirituall liberty. When I saw how the Serpent had here deceived thousands, and bitten the heele of the very elect also: And when, through grace, by the strong hand of my God, I had escaped this snare, being once miserably entangled therein, and beholding many simple ones turning aside from their stedfastnesse, I bewailed greatly, and sorrowed within me, because I saw no Reproover: I was desirous to speake, but my insufficiency overswayed me: But having met with, and read over the ensuing Treatise with rejoycing for, and consent to the same; I accounted it my part & priviledge to annex this visible testimony to the truth and seasonablenesse thereof. And though many expressions [Page] therein may be perverted by those, who also pervert the more perfect Scriptures to their owne destruction; yet it shall be mighty, through God, to the pulling downe of strong holds, casting downe imaginations, and every high thought, to the obedience of Christ, in those who have pleasure in his second appearance, unto imortality and glory; which that it may be a meanes to accomplish, I trust is the Authors chiefe end: And that it may instruct the sonnes of Sion, that are led aside through the wiles of Satan, to come out of the wildernesse, leaning upon their beloved the true Christ, and eternall life; keeping themselves from Idols, 1 John 5. 21. and doing whatsoever he commandeth them, is the great desire of him who would greatly delight to see every scattered Saint established in the perfect peace, which the bloud of Jesus alone speaketh, and walking in the path wherever the Lamb leadeth, wherein he desireth to be kept unto the end, and be improved,

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. [Page] 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, wherein of the resurrection of the body, with an answer to some object. against it. p. 79, 80. Of perfection. p. 81. Whether it may be attained in this lise. p. 81, 82, 83. Of Christs Judgement; the Law by which he judgeth; the Subjects whom he judgeth; the sentence that is pronounced: p. 83, 84. wherein is shewed what Hel is. p. 84. Whether the day of judgement be yet. p. 85.

Chap. 18. p. 86. Of Faith, Prayer, Feare and reverence, Love and Praise of God. p. 86, 87. Of the true power and manner of worshipping God in the Spirit. p. 87, 88.

Of the Visible Worship of God.

Chap. 1. p. 83. OF the Gospel that is to be preached to the World. p. 89, 90. Of the Mini­sters of this Gospel. p. 91. That there are true Ministers of the Gospel in our daies. p. 92. marks to know them. p. 93. with an answer to severall ob­jections against a visible Ministry in our daies; wherein is handled the do­ctrine of Miracles. p. 94, 95, 96, 97. Of the manner how the Gospel must be Preached, viz. infallibly, in the name of God, plainly and fully. p. 97, 98. The Subjects of which ministry of the Gospel are sinners as sinners. p. 98.

Chap 2. p. 98. Of Baptism of water; of the Holy Ghost and fire; of afflictions. p. 98, 99, 100, 101. Chap 2. p. 98. That Christ commanded baptism of water to be preached and pra­ctised and was performed. p. 102. 105, 106. That the command of Christ, Go teach and Baptize, is meant of water baptism. p. 102, 103, 104.

Chap. 3. p. 106 Chap. 4. p. 112 That Christ is the Author or Instituter of water Baptism. p. 106, 107. Of the unity and difference of Johns and Christs Baptisme of water. p. 107, 108, 109. Of the excellent nature, end and use of the Baptisme of water. p. 109, 110, 111. Of the Administrator of Baptisme, with an answer to seve­rall [Page] obj. against it. p. 112, 113 114. Of the true subjects of Baptism. p. 114. Whether it be lawfull to Baptize infants. p. 115. With an answer to the principall arguments for it. p. 117, 118, 119, 120.

Chap. 5. Of the true manner of performing this Ordinance, which is by dipping. p. 120. proved, 1. From the signification of the word. 2. From the nature of the Ordinance. p. 120, 121. with an answer to some obj. against it. p. 121. 122. Of the true principle leading forth to baptize. p. 122, 123. Of the true power enabling to conform to it, and whether a Saint may be said to be ever without power to do his duty. p. 123, 124, 125.

Chap. 6. p. 118. Of the continuance of water Baptisme, which is till Christ comes again, vi­sibly to good and bad, proved from severall Scriptures. p. 118, 119, 120, 129.

Chap. 7. Containeth severall answers to twenty obj. against the practise of the Ba­ptisme of water in our dayes, wherein those Scriptures which many pretend, do speak the downfall of this doctrine, are explained and mens mistakes made manifest. p. 142.

Chap. 8. That beleevers being baptized ought to be added to some particular congre­gation. p. 143, 144. What the visible Church of Christ is. p. 144, 145. with an answer to this Qu. viz. Whither there may not now be a true visi­ble Church without Baptisme of water. p. 147, 148.

Chap. 9. Of the nature of a true church. p. 148. Tis the city of God, Christs body, the Lords mountain, Gods vineyard, Christs garden, &c. p. 149, 150. Of the power of this church in receiving of members. p. 151. Of admonishing of members. p. 152. what a private, and what a publique offence is. p. 152. the difference between admonishing, reprooving, and rebuking what. p. 153. few directions to be observed in reprooving. p. 135. Of the power of the church in determining controversies about civill and indifferent things. p. 153, 154. Of their power in casting out of members, and what it is to be delivered to Sa­than. p. 154. and for what causes, 155. what a heretick is, ibid. the church may receive members, when cast out upon repentance. p. 155, 156.

Chap. 10. p. 156. Of the duty of members towards the church. p. 156. Of members to the church and of the Church towards its members. p. 157. Of the gifts of the Church, a word of wisdome, of knowledge, discerning of Spirits and prophesies. p. 158. Of the true power of prophesie, and who may prophesie. p. 158, 159. whither women may speak in the church. p. 159, 160. how women should improve their gifts. 160. the gifts of helps and Government, what. 161.

Chap. 11. 162. Of the Ordinances of the Church, viz. Prayer, Prayse. p. 162. Of sing­ing Psalmes, Fasting and charity. 163. Whether all Saints are to have all things common. p. 164. Of breaking bread, of the subjects, nature, and dura­tion of it. p. 164, 165. Of the order of the church. 165, 166. Of the ministry of this church. p. 166. Of the churches communion with the Father. ib. with each other, with other churches in advice in supplying each others wants. p. 167.

An Alphabeticall Table of the chiefe heads contained in this Booke.

A.
  • ADministrator of Baptisme, who. pag. 106. &c.
  • Affections of man Christs enemies. 75
  • All, the word explained. 36
  • Anger of God, what. 44
  • Angels are Christs souldiers. 77
  • Apostles, their office. 91
  • Ascension of Christ, what, and its vir­tue. 60
B
  • BAlaams knowledge, what. 67
  • Baptisme of afflictions, what. 101
  • Of the Holy Ghost and fire, what. 100
  • Of Water, 98, &c. Its nature. 109, 110. Its subjects, 114. The manner how to be performed, 120. Its con­tinuance, 126, to 130. Of the diffe­rence and unity of Iohns and Christs Baptisme. 107, 108, 109, &c.
  • Bloud of Christ, what. 27
  • It justifies. 46
  • Breaking bread. Vide, in Lords Supper.
C
  • CHrist what he is, anointed of God, 19, 20, 23, &c. 61, 68, 69, &c.
  • Chastisement for sin what, its virtue. 57, 58
  • Charity, what it is. 163
  • Church of the Gospell, what. 143, 144 Its subjects, 144, to 147. Its na­ture, 149, 150. Its power, 151. Its order, and what it is, 165, 166. It may be without officers in it, Ibid. Of its communion, 166, 167
  • Circumcision ended in Christs death, 58 Is no ground for Infant Baptisme, 117, 118, 119
  • Civill differences to bee ended by the Church. 153, 154
  • Common, Whether all things ought to be common. 164
  • Common salvation, what. 41
  • Communion of Churches, what and wherein. 167
  • Consecration of Christ, what, and how performed. 23, 24
  • Covenant, no proofe of Infant Baptism. 116
  • Creation shewes the Godhead. 12, to 18
  • Curse of the law, what, and how freed from it. 53, to 57
D
  • DAy of judgment what, and when. 84, 85
  • Death of Christ our sacrifice. 26, 27, 28
  • Deyill conquered by Christs death. 59
  • Discerning of spirits, a gift; what. 158
E
  • ENemies of Christ, what. 73, 74
  • Evangelists their office. 91
F
  • FAther, what he is. 21, 22
  • Faith, what, 86. We are justified by it. 47, 48
  • Fall of Adam what, and how accom­plished. 43
  • Fasting, what. 163
  • Feare of God, what. 86
  • Flesh, Christ died in the body of flesh. 31, 32
  • Not to know Christ after the flesh, what. 133, &c.
G
  • GOd is. 6
  • Almighty. 14
  • Eternall. 7
  • Everliving. 11
  • Invisible. 7, 8
  • Immutable, Incomprehensible. 7, 15, 16, 17.
  • Gospell, what it is. 37, 90
  • How to be preached. 97
  • [Page]Government, a gift in the Church, what. 161
H
  • HAppinesse of man discovered by Christ. 62
  • Hell, what. 84
  • Helps, a gift in the Church, what. 161
  • Heretike, what. 161
  • Humane nature, what. 20
  • It is anointed. ibid.
I
  • IErusalem, Christ died there: What it is, and Where it is. 29
  • Image of God, wherein man was crea­ted, What. 17, 18
  • Indifferent things to be determined by the Church. 154
  • Infants, Whether subjects of Baptisme. 115. to 120
  • Intercession of Christ, What: and its virtue. 61
  • Judgment of Christ, What. 83
  • Justice of God, What. 9
  • Justification, What: its severall kindes. 47, 48, 49
K
  • KIng, the Lord Christ is King. 68, 69
  • Kingly office of Christ, What. 68
  • Kingdome, Christ, hath a Kingdome o­ver the World. 69
  • Of Grace. ibid.
  • Kingdome of Glory, What. 70
  • Kingdome to be resigned up to the Fa­ther, how, and when. 72, 74
L
  • LAw: how we are freed from it, and how yet under it. 53, 54, 55
  • Whether it be a rule of life. 56
  • Lawes of Christ, What. 70
  • Lamb: Christ a Lamb slain before the foundation of the world. 30, 31
  • Leaving the principles of the doctrine of Christ, what meant by it. 132, 133
  • Light & Love: the principles of true wor­ship of God. 5, 6
  • Love to God, What. 87
  • Lords supper, its nature, use and con­tinuance. 164, 165
M
  • MAgistracy, its nature, place and power. 71, 72
  • Manifestation of God in Christ, how. 4
  • Mediator betweene God and-man is Christ. 45
  • Members of Churches how to be recei­ved in, 151. To be admonished, 150 Reproved, 143. Rebuked, 153. And for sin may be cast out, 154. Of their duty to the Church. 156, 157.
  • Ministers of the Gospell, who. 91, 92, 93 How to know them. 93, &c.
  • Miracles, their proper end and use. 94, 95, 96
O
  • OBedience taught by Christ. 63
  • Object against Baptisme answered. 30, &c.
  • Object against Scripture, answered. 65
  • Offences private, What. 15. 2
  • Offences publique, What. ib.
  • Ointment poured on Christ, What. 20
  • Once Christ was offered, but once. 28, 29
  • Ordinances to be used in the Church, what. 162
P
  • PArdon of sin, Vide in Justification. Partition Wall broken down. 58
  • Perfection, Whether to be enjoyed in this life. 81, 82
  • Perish: What meant by it. 40
  • Person, whether three in God. 21, 22
  • Place where Christ was offered. 29
  • Power, in things of God. 87, 123, to 127
  • Praise, What. 87, 162
  • Prayer, What. ibid.
  • Priesthood of Christ, What. 23
  • Priest: Christ is the Saints High Priest. 23, to 26
  • Principles essentiall to divine Worship, and what they are, 5, 6
  • Prophesy, its nature, use and end. 158, 159, &c.
  • Propheticall office of Christ, What. 61
  • Propher, Christ is the Saints Prophet. ib.
  • Psalmes singing, a gift, what it is. 163
  • Punishment for sin, What: Whether Gods people be punished for sin. 57
R
  • [Page]REconciliation of God and man in Christ. 46
  • Reject the Gospell, What. 39
  • Relation God is related to the Crea­ture. 10, 11
  • Remember sin no more, how to be un­derstood. 45, 46
  • Resurrection of Christ, and its virtue. 60
  • Resurrection of the body. 79, 80
  • Rewards of Christ, What. 78, &c.
  • Right hand of God what; Christ fits there, and the virtue thereof to us. 59, 60, 61
S
  • SAcrifice; Christ is the Saints sacri­fice. 26, 27, 28
  • The true nature of this sacrifice, 32,
  • 33. For whom it was offered, 33, 34 To whom it was offered, 44. The vir­tue of it. 44, &c.
  • Saints cannot comprehend God. 16
  • Ought to be joined to a particular Church. 151
  • Satan; What it is to be delivered to Sa­tan. 151
  • Scriptures, their true glory and divine authority. 64, 64, 66
  • Separation; Christs Church is a separa­ted people. 145, &c.
  • Serpent, What. 43
  • Sin laid on Christ. 45
  • Sin, how God seeth it not. 45, 46
  • Sinfulnesse of man discovered by Christ. 62
  • Sinners as sinners the subjects of the Gospell. 98
  • Speaking, Christ speakes language easy to be understood. 66, 67
  • Son of God how to be understood. 22
  • Spirit of God, What: Ib. It is the true light. 63
T
  • Taught of God, Christ or spirit, what 63
  • Time, What it is. 7
  • Time when Christ was offered. 29
  • Tree of life, what; and why Adam might not eate thereof. 43
  • Types under the law fulfilled in Christ. 58, 59
V
  • Victory of Christ, What. 74
  • visible Worship, What. 89
  • Unbeliefe the condemnation, What it is. 41, 42
W
  • WEapons of Christ, What. 77
  • Weeping of Christ over Ieru­salem, how to be understood. 40
  • Wicked men, why so long unpunished. 76
  • Will; Of free will. 75. Wil of man Christs enemy. 74
  • Women; Whether they may speake in the Church. 159, 160. Their duty. ib. Word of God, What. 758
  • Word of Wisedom a gift in the Church, What. 158
  • Word of Knowledg a gift in the Church, What. 158
  • Works, Saints are justified by Workes, how. 48
  • Worship; What the word signifies. 3
  • What the true Worship of God is. ib. The Invisible Worship, What. 45, &c The Visible Worship, What. 89

THE INVISIBLE WORSHIP OF GOD.

The Introduction.
That all Nations in all ages have acknowledged a God, and that he is to be worshipped; but have not knowne nor worshipped him aright:

IT is worthy our consideration in the entrance into this following discourse, to consider how all peo­ple in all ages (enjoying but their senses) do from the principles of nature acknowledge a God. The very Heathens were ashamed to deny this. Ransacke all ages, and wherever you finde men inhabiting either in East, West, North or South, and you shall finde them agree in this, that there is a God, and this God is to be worshipped. The Athenians built an Altar with this Inscription, To the unknowne God. Acts 17. 23.

All people have a kinde of Religion, and serving of God with prayers, sacrifices, and the like; therefore the Heathens chose their Priests and others, to have a care of their Gods, and the service of their Gods. Men of Learning, and Fooles acknowledge this. The Schooles of the Academicks, Stoicks and Peripateticks, rung of this do­ctrine. The barbarous Indies gainsay it not.

But notwithstanding the harmony in this (via:) that there is a God, & that this God is to be worshipped, is so great and wonderfull; yet the discord concerning this God what he is, and what is his true worship is as great and strange.

The Athenians acknowledged him to be, but knew him not. Man being unable to comprehend the incomprehensible being, hath from time to time, according to his vaine imagination, fancyed a God or Gods to himselfe.

The Romanes had as many Gods as Townes: what they received a­ny good from, they reverenced as their God. Hence it came that they worshipped the Sunne, Moone, Starres, and Fire, yea even Dogges and Birds for their Gods.

The people of Lycaonia perceiving a miracle to be wrought by the Apostles, presently lift up their voices, saying, The Gods are come Acts 14. downe to us: calling Paul, Jupiter: and Barnabas, Mercurius: the names of their heathen Gods. And the Apostles could scarcely restraine the Priests from sacrificing to them.

From this blind conceipt arises as blind a sacrifice; sometimes men, women, children, beasts and birds, have beene offered by them as well-pleasing sacrifices to their Gods.

From this ignorance of the true GOD, and his worship, hath sprung that Ataxy Confusion and disorder that is in the world; hence comes murders, rebellions, treasons, witchcrafts, sorceries, uneleanesse, con­tentions, persecutions, self-exaltation, and all abhominations in the world.

This deluge of darknesse hath not only drowned some families, Townes, Cities, Countries, Kingdomes and generations, but hath overwhelmed the whole world in all ages. Man no sooner steps into the world, but darknesse is his dwelling place. Nature once was adorned with this glory of knowing GOD the Creator in the true light of the first Creation; but now through transgression are all shut up and concluded under sinne, wrath and darknesse: That it might be made manifest, that salvation is onely in that Arke that swims above all these waters, (viz:) in the free grace, mercy and goodnesse of the Lord in Jesus Christ, by revealing him­selfe to the sons of men, and giving them a righteous law to wor­ship him by: that so they might not ignorantly forge a God in and by their owne understandings to themselves, and fall downe and worship their owne Creature instead of the Creator of Hea­ven and Earth, but might see GOD in his owne light. For in thy light O GOD doe thy Saints see light, even the true light the Lord Jesus. As that light hath discovered him to me, and the onely acceptable service and worship of him, this ensuing Treatise declares.

Chap. I.
Explaineth the word Worship: shewing its severall acceptations in the Scriptures, and what the true Worship of God is.

THE word Worship in the Scripture signifies to bow downe, fall What the word Wor­ship signifies. Psal. 92. 6. 1 Sam. 1. 3. Luk. 4. 7, 8. Humane wor­ship what it is Rom. 1. 22, 23. Coloss. 2. 23. Matth. 15. 9. Devilish wor­ship what it is 1 Cor. 10. 20. Deut. 32. 17. Rev. 9. 20. Civill worship what it is. Matth. 20. 20. Divine spiri­tuall worship what it is. downe before, Sacrifice, to serve, reverence, respect, feare, ho­nour, or be subject to one; of which worship or service we may minde these foure sorts.

1. Humane Worship, which is a service of mans own invention, that hath a forme of the true worship of God, but is will-worship, vain worship not commanded by the Lord.

2. Devillish Worship, that is, When Devils or dumbe Idols are wor­shipped: these two kindes being altogether vaine, carnall and an­tichristian: I shall have no occasion to speake of them, except in a way of reproofe, as unprofitable workes of darknesse.

3. Civill Worship, Which is an outward expression of reverence and respect to men of Authority or eminency, * this being in its own sphere lawfull, being bounded by the law of God. I shall have little occasion to speake of it.

4. Divine or Spirituall Worship, that is, When the true God is wor­shipped after a true manner; which worship we may fitly describe to be, The subjection of the whole man unto God, in every thing commanded by God, from a true understanding of God, by the power of God, with singular spirituality, faith, reverence, feare, and love, in obedience unto God in Christ.

In this description there are severall things to be minded, as ne­cessarily required in all true worshippers of God; As

1. A Spirituall principle, whereby we come to a true understand­ing:

First, of God, the object of divine worship; The inscription of the Saints Altar is not to an unknowne God, but to him whom they understand.

Secondly, wherein the worship of God doth consist; Every worship will not serve the Lord; blind obedience is the sacrifice of fooles; but that which God approves, his owne light reveales; [Page 4] which discovers it to consist in subjection unto God: where there is true worship there must be preheminence; where there is infe­riority there is superiority, from whence springs subjection.

2. A Spirituall power, it is not every strength that is able to build this house; that which Gods light reveales his power pro­duces and effects.

3. The manner how the worship of God is to be performed, must be regarded: every way of offering the Lord accepts not, but he will be worshipped.

First, with singular spirituality, as the object, principle and pow­er are all spirituall, so must the heart be, offering up Sacrifices in a spirituall manner; it is the spirit in all performances that makes them truly lovely.

Secondly, in faith; a soule that worships God must beleive God and give credit to the words of God,

Thirdly, in feare and reverence; the Majesty of God commands reverence in all that come before his Throne; That infinitenesse and unspeakablenesse of glory that is in the Lord, causes a soule to fall downe before him even at his feet, adoring him, crying out with Isaiah, I am undone.

Fourthly, in love; no service without love is acceptable; if the distance was onely minded, it would strike such amazement and terrour, that none would dare to come to God. Therefore the Lord sends from the brightnesse of his Majesty comfortable beames and raies of love, to gather up the soule to himself; through the power of which, the soule is fired with love, and flaming in this chariot, mounts up to God; accounting the hardest enterprise he can atcheive for God, to be his greatest honour.

Lastly, Divine Worship in all its going forth to God, makes its addresses in the Lord Jesus: Spirituall and Gospell-Worshippers receive all from God in Christ, returne all to God in him; who is that way in which God and the Soule meet embracing each o­ther; who is that Ladder on which God descends to him, and he ascends to God; he loves, feares, serves and lives to God in Christ, and in him alone.

This true worship of God appeares in a twofold considera­tion.

1. Invisibly; which is onely in the inward man, in the spirit which no man sees or knowes, but he in whom it dwels.

[Page 5]2. Visibly; which others may take notice of, whereby an in­visible enjoyment and filiall affections are clearely demonstrated.

I shall handle the first of these in the first part of this discourse, namely the invisible worship of God; and the last, viz: the visible in the last part.

Chap. II.
Sheweth what the Spirituall principle in true worshipping is, whereby we come to know God; and what of God may be knowne to the Saints.

PRinciples are so requisite to all manner of actions, that no­thing can be done regularly or honourably without them. A true principle is that which crownes every act; if a man be un­sound in his principles, all his building will prove but rotten.

By this spirituall principle, I meane a sure ground, or origi­nall, What the spi­rituall princi­ple is. seated in the heart by the Lord, whereby 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, 'tis a spirituall, divine, supernatu­rall light. In thy light (saith the Psalmist) shall wee see light; Tis 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. [Page 6] 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 i [...] Obj. [Page 7] 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 tis 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: and thou knowest the minde of any man surpasses the matter in his minde.

Thou seest a poor creature acting divers rare feates, and excellent arts; but yet seest not the soule or spirit of that man, from whence they flow. In all naturall bodies there is a spirit; from which natur­all actions flow, and yet seest not this spirit; but art made able to know there is a spirit; and from its operations canst speak alittle, though stammeringly of it. Exod. 33.

Moses saw the face of God, and yet saith God to Moses, my face cannot be seen. The face of God is a phrase God useth, descending to the ca­pacitie of Gods creatures whereby the Lord holds forth some glo­ry of himself. Moses seeing Gods face, was his seeing the full est mani­festation of Gods beauty and minde that was then for him to see; (for the face demonstrates the beauty and minde of a man) and yet he saw not his being. The face of God doth there hold forth no more the being of God, then the face of a man his being: a mans beauty is not his being; for a man is a man, though he be not beautifull.

And when as Christ saith, be shall see God, his meaning is he shall see what of God may be seen; for he that is in himselfe invisible, makes himself visible after a sort: viz by the appearance of his love and glory in his Son: therefore saith Christ, No man hath seen the Father at any time, but the only begotten Son hath declared him. We hear many declarations of God, which is the fight of of God the creature hath: which declarations define not his being, but describe his operations: thus is it said, God came downe in the sight of the chil­dren of Israel, when they only saw some terrible appearances of his majesty and authority.

Fifthly, The Almightines of God may be seen by the Creature; [Page 9] that he is over all and above all, and can doe what he will, is very evident: all power centers in him as its true originall: this omni­potency of God is immutable, boundlesse and infinite: Who shall say to him, this is too hard for thee?

This power, even this Almighty power, which the servants of the Lord feele and know, through its irresistible operations enforces them to serve him with feare, and rejoyce before him with trembling.

6. Gods soveraignty and supremacy is likewise through the Gods sove­raignty may be knowne. light of God clearely made manifest; that is to say, that God is a­bove all; the principall, chiefe and worthiest of all; and under this consideration may be known to the Sons of men; he is King of Kings, and Lord of Lords. This is that which begets o­bedience; children obey and honour their parents as them that are over them; servants their masters; subjects their Kings and rulers, as them that are their superiours; and so Creatures the Creator, as being more worthy then all: his power and soveraign­ty are inseparable companions; his power fils him with majesty and authority.

7. The wisedome of God may be known, that is to say, that he is The light of God discovers the wisedome of God. wise, understanding, knowing all things; by wisedome he governes all things; by wisedome he made and garnished the heavens; power, authority, and all without wisedome, act confusedly. Therefore is he called, the everlasting light, and the Father of light, the God of know­ledge, he is wise supereminently, and therefore called the onely wise God, Rom. 16. 27.

8. God is a just God, and his Saints know him to be so: Gods ju­stice Gods Justice may be knowne, and what it is. is his righteous dispensation of love or wrath, according to his owne law made after his owne will; and thus he is just or righteous to the Creature, and he is also just and righteous in him­selfe: a God of more pure eyes then to behold iniquity, and of more justice then to suffer it to passe unpunished. This makes a poore soule bow his knees and tremble before Gods dreadfull Ma­jesty: who can approach Gods presence without feare? and for this cause is he called a God of vengeance, a Consuming fire, the Judge of all the earth, a Judge, most just, Job 37. 17. He is most faithfull, he cannot lye, he is a true God, a God of truth.

9. That God is mercifull, gracious, full of loving kindnesse, flow to anger, whose mercies are above all his workes; his mercy God is mercifull. and his justice kisse each other. This consideration begets liberty, [Page 10] freedome and boldnesse in the spirit, to serve, feare, honour and o­bey the Lord. In this sense is he called, a father of mercies, 2 Cor. 1. 3. This is discovered to a Soule as the argument for a Soules obedi­ence to God: If yee love mee, keepe my commands: For we love him because he first loved us.

10. God is nearly related to the creature. Though God be ne­ver God is known to be rela­ted to the creature. so glorious and excellent, yet if he had no relation to the crea­ture, it would contribute nothing towards spirituall worship: which relation is made manifest in severall particulars.

First, He is a Creator; and all things are his creatures, they are all his workmanship, Isaiah 40. 28. In the beginning God made the world, and all things in the world.

Secondly, He is a Father; All things are begotten by him, In him we live, and move, and have our being.

Thirdly, He is a Husband; that espouses Soules to Himselfe, Isaiah 54. 5.

Fourthly, A King, and we his Subjects; He rules over all the earth, and the sea is his dominion.

I might here shew at large, how the severall tearmes God gives to himselfe, hold forth his relation to the sons of men: but I shall not now insist upon them. God is all in all.

11. God is revealed to be all in all, that is to say, in his opera­tions or workes; There are diversities (saith the Spirit) of operati­ons, but it is the same God that worketh all in all, 1 Cor. 12. 6 All thats good or excellent, beautifull or glorious in all or any Creature, proceeds from God; and this shewes the creatures dependency up­on him; therefore is he said to fill all in all, Eph. 1. 23. That is to say, All fulnesse in any creature is from the Lord; who is above all, ruling over us through all, manifesting his power and wisedome in us all, dwelling in us, abiding and delighting in us, Eph. 4. 6. God is one.

12. This God is one infinite being: There are Gods many, and Lords many, but to us there is but one God. Many men are called Gods: It is written, I have said yee are Gods: but there is one origi­nall being, who is our God in the Lord Jesus; there are not many first beings, but one originall, who is the first and the last, the be­ginning and the ending: that is to say, the first in himselfe be­fore all, subsisting by himselfe, giving a beginning to all, and the last, continuing in himselfe for ever, putting an end to corrupti­ble things by himselfe, for he is without beginning or end of dayes.

13. God is a living God, he is not a dumbe or deafe Idoll, but one that lives for ever: Time moulders all Idols in the dust; but God is a li­ving God. God is not subject to time: this infinite being cannot dye, that is to say, be subject to dissolution or corruption.

14. Lastly, God is present every where, he cannot be circumscri­bed, God is pre­sent in all places. for he is an infinite one: thou canst not say, God is not here, for he is every where, knowing all thoughts, searching all hearts; if thou canst tell me where God ceases to be, there will I prove to thee God is bounded, limited and finite; which in no sense can be said of the infinite being: his spirit and presence are every where: where ever God is, there he imprints an appearance of himselfe to be there; if thou goest into heaven, that is to say, into the high­est place of glory, the Psalmist will tell thee, God is there: Yea if thou makest thy bed in hell, God is there: There exercising his wrath, justice and indignation: If thou thinkest to hide thy selfe in dark­nesse, the darknesse is as light to the Lord: the darknesse and the light are alike unto God, that is to say, his power, knowledge and wisedome cannot be separated from any place, or from the under­standing of any thing. There is such darknesse in us that we cannot see, but there is no darknesse in God, that seeth our darknesse by his own light; Psalme 139.

Thus having according to my measure brought forth my un­derstanding of what of God may be knowne, viz. his power, wise­dome, light, love, justice, presence, and the like; all which tearms the Lord uses to expresse what he is to us in a way of relation to his creatures, in tearmes that his servants are after some small measure capable to understand. I shall proceed in the next place to shew wherein this excellency of the Lord Jehovab our God doth appeare.

Chap. III.
Sheweth wherein that which may be knowne of God to us is made manifest, viz. in the Creation, and in the Lord Jesus; and how it appeares in the Creation.

THat God is, and that he is immutable, incomprehensible mer­cifull, wise, &c. he hath given us a very lively testimony to seal the truth of it: God being unwilling to hide himselfe and his great [Page 12] glory decreed to bring it forth: which we shall see clearly,

1. In the Creation.

2. In the Lord Jesus.

Both these are made manifest in the Scriptures.

These are the Golden pipes which empty forth the Golden uncor­ruptible Oyle of joy, gladnesse and righteousnesse amongst the Can­dlesticks into the Lamps of the Sanctuary, even into the hearts and spirits of the Church of the first borne, whose names are written in the Lambs book of life.

These are the two great Ordinances which are displayed by the eternall word of God, according to the Scriptures, which are those Conduite-pipes which carry in them al that may be seen, known, un­derstood or enjoyed of God by the Sonnes of men. I shall speak of The Creation holds forth God. both, but in the first place of the Creation; which is a glorious book, in which hee that runs may reade and understand the excellency of the Lord; which is, which was, and which is to come. The mean­est, most naturall capacity may read God in every line of the Cre­ation, which shewes;

First, That there is a God; The invisible things of him from the Crea­tion The Creation shews the God-head. of the world, are clearly seen, being understood by the things that are made, even his eternall power and God-head: Rom. 1. 20. That is to say, though God is invisible, yet that which may be known of him is clearly seen; that is understood by things that are visible. Now the thing that may be known is this, viz. his Power and God-head. That there is a Divine, Eternall God, is apparent, if we consider that there is not the least little thing in the whole creation, or great thing, which leadeth us not Step by Step into a GOD-HEAD.

In this World there are four degrees of things, viz which have being, which have life, which have sense, and which have reason; some things have all four; some againe only one; yet every one preach forth this God. The Earth, Sea and Aire are very spacious, bearing and sustaining all things that have life, sense and reason, and yet are themselves void of life, sense, or reason; they are the nearest to not-being, to annihilation. The Plants besides being, have life and draw nourishment and refreshment from the earth and aire. The Beasts have being, life and sense, and seeke their food from the earth and plants. Man hath all, being, life, sense and reason; he enjoyeth the Elements, feedeth on beasts and plants, and command­eth other creatures, and discourseth of all things above and below. [Page 13] Loe here, this wonderfull order! One thing serving another; no­thing is for it selfe. From whence comes this distribution, one thing serving another? Who distributes things in this order? From whence had they all their Originall? Whether had they it from themselves or from another? If from them selves, either they had it alwaies, or in time? Alwaies they had it not; for we know, we our selves that now are, once were not: and if we had our originall in time, How come we to have it, since there was a time when we were not at all? Surely we must conclude, the author, original, distribu­ter, and proportioner of all these things in such an order and de­gree, is one that was before us, is above us; which can be no other then God Himself.

Let us descend into particulars, and consider the Elements of which things are compounded, as fire, earth, aire and water. Fire and water are contary, & so is the dry to the moist: the nature of contra­ries is to destroy one another: none of these two can be coupled without a higher power. Surely this leads us to consider that great judge and wise disposer, that orders things after such a strange manner.

We see very beautifull buildings, stately palaces, and our mindes presently without pausing upon it saith, surely here hath bin some gallant work-man.

Thou seest a watch and presently viewest the ballance, then the wheels, and so at the last comest to the spring and seest that moving the watch, but yet thou askest presently who made this spring, and so comest to the watch-maker, and beholdest motion in the watch while he that made it moves not at all; thou seest the Sun move, and must needs conclude it hath a first mover, and that is none but God: a begining-lesse and end-lesse Beer, which must needs be the very God-head.

2. So likewise, as the world shewes there is a God, it shews there is but one God; for all things in the world point at unity. Earth, The Creation shews that there is but one God. water, aire, fire, are all for to make up on body; all agree in one, though diverse in them selves; all Arts and Sciences move towards unity and congruity: Arithmetique proceeds from unity: Geo­metry from a point, and tends to society and happines and sollace of man: all Government in Families or Kingdomes respect unity: All that ever man doth or can doe leades to a unity, to the high ad­vancement of one God, and his wisdome and power: surely all these unities here below, are but so many resemblances in a fort of the true unity it self.

The minde of man is one, though It conceives in it an infinite number of things; and the more things are in unity, the more no­ble they are; then certainly God must needs be unity it self, who is truly noble and onely one. I might trade far in nature here. But I must minde other things likewise, so that I will not dwel here.

3. The Creation shewes the almightines of God in these two con­siderations.

First. In Creating the World of nothing. Amongst Philosophers its The creation shewes God to be almigh­ty. a received Axiome, Ex nibilo nihil fit, of nothing nothing is made; so far as this concernes men its true; which proves the Almighty power of God: for if man cannot produce the least matter, without some pre-existent or foregoing matter to work upon; then surely he that can produce the Heavens and the Earth of nothing, must needs be very powerfull, yea Almighty.

In the beginning God created the Heaven and the Earth, as saith the Scripture: or these Heavens and this Earth, wherein Moses proves the things that now appear, in the beginning had no appearance at all; but were created of nothing; for the Hebrew word Reshith which is Englished, the beginning; doth not signifie any substance. Neither doth the word Bara, to Create, signifie any other way to create then of nothing; and thereby it is distinguished from the word Jatzar, to form, and Gnasha, to make; doth not this hold forth the eteruall power of God?

The World it self speaketh forth this mighty power of God in that it had its beginning from God. If we consider the severall motions, and mutations that are in the World, we must conclude a beginning: Look to the Rivers, they flow from the Sea; the Tyde of the Sea, arises from the influence of the Moon; and the Moon bor­rowes light from the Sun. Sometimes Streames grow drie; the Moon is ecclipsed. And the Sun continually moves, which argues its beginning.

Nay, but say some, The Heavens have continued along time and we see no Object. change, therefore they were from eternity.

Vaine man, because thou seest no change, therefore will there Sol. be no change? Thou saist it hath continued long, what then? Therefore hath it continued from everlasting? God that causes thee to live it may be twenty, thirty, forty, or sixty years or more, causes that to continue some thousands; wilt thou then argue, because thou livest longer then another, thou shalt never dye? Know the World is made for more besides thee, and they must come and [Page 15] act their parts in it as wel as thee, and when all are come in, then shall it be destroyed.

This will appear more plainly, if thou considerest thy own bo­dy: surely that had a beginning; it was once in the lowest parts of the Earth, as the Psalmist saith; and thou wast brought forth an infant of daies, and grewest stronger in body, and yet for all this re­turnes to the dust. Nay, look into thy minde, the most Glorious resemblance of God, and thou wilt finde it had a beginning, for it is subject to joy and sorrow, to learn more and more; which holds forth a beginning, and one that made it, and without it.

The beginning is the first point of time and ending the last. In the midst of these two points runnes the line of Time, which is a little space borrowed from Eternity; where God displaies his pow­er in his visible Creation. That Eternity should create Time is a won­de; and that Time should again be swallowed up of Eternity is mat­ter of admiration.

Secondly, In upholding the World to this moment; the World would soon be dissolved, if that boundlesse power supported it not. When the Earth was without form, and voide, and darknesse was upon the face of the waters, then the Spirit of God moved and brooded on them, which did support that matter, and brought it forth into so glorious a fabrick as we now behold this day. And if that Spirit or power, moved not still in this fabrick to support it, it would soon return into its first nothing. Therefore saith the Scripture, All things consist in him.

Nature it self preaches this; the veriest Athiest or Epicure that is, that when he is well hath no leasure to think of God, or that he may sin the more greedily, denies there is a God; when he is never solittle sick, or ready to dye, his conscience flies in his face and he is forced to acknowledge a God, and that he cannot subsist with­out him. I have already shown the Heavens and Earth are subject to mutability, and so capable of dissolution; and certainly did not God keep them by his right-hand, they would come to nothing.

4. The Creation cries aloud God is incomprehensible. I might here The creation shewes the incomprehen­siblenesse of God. fill volume after volume, by descending into thousands of particu­lars and shew thee every one, every little, yea, the least thing thou canst speak of leads thee there by the hand to acknowledge it.

All that any man, the purest naturall man or spirituall man is, is but the worke of Gods hand; now the workman is greater and more worthy then his worke. Thou seest a curious peece of worke [Page 16] made by a skilfull artist, and praisest it: but being led from the worke to the artist, thu admirest the ingenuity and dexterity of the minde of that man from whence the worke proceeds.

Yet a little further, let us view the workes of God, viz. the Sunne, Moone, Starres, the Hearbs of the Field, the Beasts of the Forrest, the Fishes in the Sea: Canst thou tell me what the sub­stances of them be? Philosophers have traded so farre and confu­sedly herein, that in truth all that they have said of them, or can say, is but vanity and confusion. This puts the wisest of them all to a non-plus; hence is it they differ so much about them; The wisest must confesse his knowledge herein to be but ignorance. Philosophers say, things are compounded of the four Elements. viz. Fire, Earth, Aire and Water, which as to their substances are invisible. And that the vertue of many things proceed from the four first quali­ties, of heat, moisture, drines and cold: but yet are shey forced to confesse many things operate from a hidden or occult quality, which they can render no reason of. Aske them why the Loadstone drawes Iron to it selfe, they say, There is a hidden vertue in it, a specifick quality, or a similitude of substance; but from whence it proceeds they cannot tel. Nay, ask any man in things seeming­ly more ordinary, as why the fire should burn, rather then the wa­ter? They say it is its proper nature so to doe: But where it had this nature, or how it came by it, they are forced to be silent, or to acknowledge it from GOD himself. Surely if we cannot com­prehend the least things, as a flie, or the grasse of the field, much­lesse the infinite one. They tell us Rubarb purges Choler &c. from a hidden quality; which hidden quality indeed is nothing else then the very instinct of the Creator in it.

But some that would be thought very wise, cunning, and spirituall say; Object. Though man, that is to say, the naturall man cannot comprehend God, yet a Saint may.

Alas vain man! thou sayest thou knowest not what: if a Saint can comprehend God it must be in his Spirit or understanding Answ. (for a Saint is a naturall man consisting of body or spirit, sanctifi­ed or made holy) Now that he may see his errour, let him turne into his owne minde, can he comprehend that? He knowes he hath a soule by its motions, but what his soule is those motions cannot tell him; yea, this soule and understanding of thine is but the worke of God. Now the worke cannot comprehend the workman: so that if thou canst comprehend him, thou must be God, for thou [Page 17] hast no light but what thou hast of God, and that light discovers onely the workes of his hands. But if thou shalt say thou art God, as some blasphemously affirme, let me aske thee whether thy soule or body is God? If thou sayest thy body, then how comes it to passe thou canst not be in all places at one time? How comes it to passe thou art subject to death and corruption? If thou sayest thy soule is God, how comes it to passe thou art so ignorant of what thy soule is? God must needs know himselfe and all other things; knowst thou what shall befall thee? How thou wast made when this soule was given thee? why dost thou so often complaine? Why art thou subject to changes? God is unchangable. But if thou shalt say, God in thee is God that knoweth all things, I answer thee, then it is not thy selfe that comprehendeth him, God in thee is not thee, no more then God in the earth, or beasts of the field, is the earth, or the beasts thereof. Therefore poore silly wretch leave off to talke so dotingly of comprehending him, when thou know­est not how to comprehend thy selfe.

Some are ready to say, this is carnall reason, because we make use of earthly Object. things to speake of God by.

Vaine man! God made the earth to preach forth himselfe, and Answ. thy folly to thy selfe: Therefore saith the Psalmist, The heavens de­clare the glory of God, and the earth his handy workes. And againe, saith our Apostle, The invisible things of him are seene by the things that are made. They all preach thy folly, madnesse and vanity, and be-speak thee to be but an Atheist for all thou boastest to be a Saint.

5. The Creation lively points out to us the wisedome of God. If The Creation shewes Gods wisedome. thou seest the picture of a man, thou presently askest who made it, and admirest his skill and cunning; if thou casteth but a glimpse of thy eyes on the world, and askest who made it, thou wilt see it is God, and wilt admire his wisedome.

Gods wisedome appeares in that glorious and harmonious or­der that is in the world, that unity should be produced from con­trariety. Oh what a wonder is it! I have told thee before, fire and water be contrary, so drinesse and moisture, yet thy one body can­not live without them all, being composed of them all; nay let me tell thee, it is God keepes them from encroaching one upon the other; there is not one thing in the Creation but be-speakes God to be a wise God. Thou knowest of beasts, some are for thy food, and some againe would devoure thee; those that are for thy use, God hath placed nigh thee in flocks and herds; those that [Page 18] would devoure thee live in desert places, in the wildernesse, in caves and dens. From whence came this disposall of them? did thy own wisedome procure it? No certainly; tis no other thing then the wisedome of God.

6. The love and relation God hath to the Sons of men appears The Creation shewes the love of God. in the Creation. It may be thou art a Father of Children, thou providest for them food and raiment, and why? Because thou lo­vest them. God created all for man. God first made the World, and brought man into it as into a large Pallace, ready furnished with all things fit for delight, pleasure and food, that man became Lord of the Creatures; all things were made for man, and man for God, in whom he took delight; As for man he created him in his own Image, wherein appears his great love: to be created in his Image, was to be made such a Creature, that in an especiall manner, did most re­semble What 'tis to be created in Gods Image. his Maker in a created pure natural light and understand­ing, power and authority, whereby he was the Image or likenes of God. I might further shew that the Creation holds forth the immu­tability of God; for he that made all changes must needs be unchan­gable; and the Soveraignity of GOD; for he that made all must needs be Lord of all; and the Eternity of GOD: for he that made time must needs be before time; and the life of God, for he that made all creatures live, must needs live himselfe; the justice of God, that ordaines it to be observed in his creatures, must needs be just in himselfe; yea of the invisibility of God; for if thou canst not see into the substances of things made by him, thou canst not see him that made them. I might shew you that God is all in all in the creation, that is to say, there is nothing without him, and all things that it is it is by him: but because I shal further have occasion to hold forth the excellency of the Lord to the Creature in the se­cond particular, viz: as he appeares in the Lord Jesus. I passe from the first Creation, the habitation of the first man, the first Adam and his posterity, which is earthly, unto the last Adam, the second man, the Lord from heaven and his generation, the children of the se­cond and new Creation; concluding this Chapter with this, that what I have already said of God is not to define what he is, but to tell us what he is not, that we may not deceive our selves by our proud and vaine apprehensions, in forming a God to our selves; either with the ignorant, thinking him to be a huge body, or mas­sy substance; or with other that seeme to be wise, dreame of com­prehending him; but rather say at first, he is that he is, but what I [Page 19] know not; but with the Psalmist, desire to learne in silence, and re­joyce in those appearances of himselfe 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; 'tis the Father. is the Father; God in all, over all, and above all, for whom are all things, and by whom are all things; tis 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 [Page 20] 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 [Page 21] 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; tis the composition or conjunction of these three in one person, that makes this Christ; therefore is it said, The word was with GOD, and was GOD; and yet was made flesh: which leads us to the considera­tion of the various manifestations of God, as they are one in Christ Jesus.

There are three that beare Record in heaven, the Father, Sonne and holy Ghost or Spirit, and these three are one; viz One God and one in the man Jesus Christ.

These three are not three Gods, but one. God is made manifest What the Fa­ther, Son and Spirit are. after three manner of wayes, that is to say, God the Father con­ceived his word in his owne minde, which is his sonne, eternally brought up with him; his wisedome, daily his delight; it is his light whereby he knowes himselfe, and brings forth every thing by himselfe. For by his word, that is to say, himselfe in a way of activity, or doing, or wisedome, made the worlds: the word was in himselfe producing every thing below himselfe, and the spirit is the mutuall kindnesse each of other, which is actively eternall. The spirit is sometimes taken for the power of God, susteining all things, producing all things: sometimes for the influence of the Fathers love shed abroad in the heart: and this is the Spirit of God, the Comforter in the Gospell; so that all these are one, agree in one; and what may be attributed to the one, doth agree to the o­ther; So that these three are not three distinct substances or per­sons in the common and most knowne acceptation of the word, viz: a particular and individuall substance or being, distinct from another. In this sense I say, there are not three persons in God, for this is to make three Gods; but because the Scriptures no where saith there are three persons, I hope the word (invented by mans wisedome) shall not be imposed on any as a snare: let us more look to things then words. I say according to the Scriptures, there are [Page 22] three that beare Record in Heaven: the Father, viz: the infinite being, the begetter of the Son: and the Son, viz: the expresse image of God, the reflection or likenesse of himselfe, which is the word begotten of the Father; and the spirit the mutuall kindnesse, love, and communication of the Father and the Son; for God is love: all agree in one, in one man Christ Jesus, the Father is in him, the Word is in him, for it was made flesh, and dwelt among us; and the Spi­rit is in him, viz: the eternall love of the Father, the sweet and heavenly influences thereof; it is given to him without measure, So that God manifested in the flesh in a way of union is Christ; for all that may be knowne, or understood, or enjoyed of God, is in the Lord Jesus. Nay further; what ever God is to a Saint, he is it in Christ Jesus, for the fulnesse of the God-head dwelt in him bodily, that is to say, God in his highest manifestation of him­selfe in power, grace and truth, &c. For he was full of grace and truth.

The sum of what I have said or can say in this particular (which notwithstanding I must confesse comes infinitely short of the height of its glory) is that the conjunction of Father, Son and Spirit, af­ter a spiritual and wonderfull manner, in the man Jesus Christ, is the Lords Christ. So that God in Christ, is God the Father dwelling in, and uniting the humane nature after a wonderfull and unspeakable manner to himselfe; and therefore is Christ called God and Man: and because of this union, Christ sometimes speaks as he is man, and so dies; sometimes as the Word, which is God in him, and so he raiseth himself from the dead, sometimes in a way of union, and so he is the Mediator between God and Man, the Man Christ Jesus.

Chap. V.
Sheweth how God in Christ unvailes himself to the sonnes of men; wherein is shewn that Christ is our Priest, and the manner of his Consecration and fitnesse for his Office.

HAving shewed what we are to understand by God in Christ, and what the Lords Christ is; I am come now to shew, that Christ was not anointed for himself only, but that he might communicate of his fulnesse to others: which appeares in these two consi­derations.

First in that Christ was designed by the Father, or set apart, or [...] ­secrated to a glorious work.

Secondly, in that Christ is made fit, capable and able effectually to performe whatever worke was imposed on him, which his be­ing anointed holds forth to us: Of these in order.

In Christ's designation to a worke, there are two things to be observed:

1. What the worke is that Christ is consecrated to.

2. The manner of his consecration.

Concerning the worke it selfe, it is a three-fold office or mini­stry, viz: a Priestly, Propheticall, and Kingly office, wherein all the appearance of the love, wisedome or power of God, are clearly made manifest. I shall speake of these in order.

Now the Priesthood of Christ is that order or office that Christ What the Priesthood of Christ is. hath from his Father, in a way of relation to God and Man offer­ing up sacrifices to the Lord.

Wherein are two things considerable:

First, The Priest.

Secondly, The Sacrifice be offers: For he is not a Priest, but in re­ference to his offering of Sacrifice.

The Priest is Jesus Christ, even the man Christ, whom I have al­ready Christ is the Saints highest Priest. discovered to be the anointed of the Father; even this man that that an unchangable Priesthood, who is the Son of God accor­ding to the divine nature, and humane nature; it is he that is our Heb. 9. 11. High Priest.

But now seeing no man takes this honour to himselfe, but he that is called The manner of Christs consecration. Heb. 5. 5. of God as was Aaron. So also Christ glorified not himselfe to be made an High Priest; but he did it that said unto him, Thou art my Son this day have I begotten thee. The Father anointed him, as I have showne more at large before, and now shall shew you the manner of his consecration. Which was

1. With an oath (saith the Psalmist) The Lord hath sworne, and will not Christ conse­crated by an Oath. repent, Thou art a Priest for ever after the Order of Melchisedeck: needs must we conclude, the matter is of great concernment that is mannaged with so much solemnity.

That God should with an oath confirme it, it hath much weight in it: An oath amongst men puts an end of strife, and seales up the matter in question.

Men in all ages, as I have said before, being convicted in their con­sciences that God is displeased, and must be pacified, have had their [Page 22] [...] [Page 23] [...] [Page 24] Priests to accomplish that service; Nay the Lord appointed many Priests to offer Sacrifice to himself: But now that he might make it appear; that none of these were his eternal Priests, that he might put all out of doubt, and clearly reveal his own mind, and the immu­tability of his counsell, sweares by himselfe (there being none greater then himselfe to sweare by) that he had made, established and consecrated the Lord Christ to be the everlasting Priest, upon whom he had con­ferred his everlasting Priesthood.

The Priests of old were made without an oath; but Christ with an oath, by him that said unto him, Thou art a Priest for ever: As if God should have said, Son, its true, there have beene many Priests that I have made, but they are dying Priests, and their Priesthood is but a shadow or type of thine which I commit to thee; for thou art my well-beloved, and shalt not dye, of thy Priesthood there shall be no end; for I have said, yea I have sworne it, and cannot lye.

The Priests of old were consecrated by the powring Oyle on their heads, and the putting on of the holy garments: so our High Priest Christ conse­carted by the powring on of oile. was set a part for this office by that holy Oyntment, even the power and Spirit of the most high, by the voice from the most excellent glory, that gave this Record of him, This is my well-beloved Son, in whom I am well pleased. The Lord Christ ministers in the Sanctuary with the oyle of joy, gladnesse, and acceptation powred on him, with the garments of righteousnesse and salvation.

Aaron and his Sons had garments, yea holy garments for glory and for beauty; which garments were most exquisitely made for workman­ship; Exod. 28. 2. 3. wise-hearted men filled with wisedome by the Lord, being onely appointed to make them. Whose composition was of the most beautifull, glorious and rich materials, gold, purple, scarlet and fine linnen; which excellently type forth the glory of our High Priest who stands before God in rich, pure, spotlesse, bright, shining, and incorruptible garments, being filled, covered and cloathed with the glory of God, and being adorned with the beauty of the most High; for he was, and is the expresse image of his Fathers beauty. Aaron was appointed to beare the names of the Children of Israel upon the Ephod upon his Shoulder, and upon the Breastplate of judgement, upon his heart, engraven in precious stones; which shewes that our High Priest the Lord Jesus, administers before the Lord, with all his Saints engraven upon his heart, in beauty and glory. Thus briefly having taken a view of the manner of our Jesus his consecration to his office, let us by divine assistance con­sider,

The ability to mannage that office; the worke being of such an infinite extent, requires a person of answerable abilities: which we shall easily finde to be in the Lord Jesus, if we con­sider,

First, The dignity of his person.

Secondly, The excellency of his endowments.

1. For the first, it will appeare, if we consider that he is the Sonne of God, one begotten of the Father, yea, the delight of the Lord; he is the first borne among many brethren. Priests of old were of the first borne among the family; so is our Jesus the beginning of the Creation of God; the first borne from the dead; the onely begotten Son, that is to say, the Chiefe; none begotten to be a Saviour, an everlasting Deliverer of his brethren, besides himselfe; he is Alpha and Omega, the first and the last, begotten in his Fathers likenesse; the expresse image of his Fathers person; White and ruddy (as saith the Spouse) the chiefest among ten thousand, or thousand thousands.

2. For the excellency of his qualifications, consider,

First, His relation to God; he was the Son of God; and to man, he was made flesh; he was of such a nature, that he stood rela­ted so to God and man, as he knew how to preserve both the glo­ry of God, and the happinesse of the creature, that so divine justice might be compleatly satisfied, and mercy admirably advanced in the creatures salvation.

Secondly, His interest in God and man; he was not onely rela­ted to them, but had a deepe interest in them both: To God he was a Companion, therefore God cals him, the man his fellow. Moses of old was prevalent with God, but our Jesus much more. Moses as a servant, Jesus as a son and heire; to Man as a faithfull bro­ther, friend, yea companion, and fellow sufferer; he was tempted, that he might be able to succour us being tempted. Likewise he is the Fa­thers beloved, whom God can deny nothing; to the Saints advocate that will lose nothing for want of asking.

Thirdly, His will, power, love, wisedome and delight, concur­red Christs will, power and love concurre in it. in fitting him to be such a Priest; his love sets all on worke, both power and wisedome; he is the power of God and the wise­dome of God.

Fourthly, He is without spot or blemish; the Priests of old He is without spot or ble­mish. Heb. 4. 15. were forced to offer for their owne sinnes daily, but our Jesus had no sinne to offer for: He was like to us in all things, sinne onely excepted. [Page 26] There was no guile found in his mouth. Yea, such an High Priest became Heb. 7. 26. 25. us, who is holy, harmlesse, undefiled, seperate from sinners, made higher then the heavens, able to save to the uttermost.

Lastly, Our High Priest was a High Priest of an Incorruptible na­ture, Christ is of an incorruptible nature. one that continueth for ever. The High Priests under the Law by reason of death continued not; but Jesus is a High Priest for ever af­ter the order of Melchisedeck: that is to say, without Father or Mo­ther; he was not of the off-spring of the Priests, but of Judah; with­out beginning or end of dayes, who ever liveth to intercede for us. Thus much briefly to the first, viz: concerning the Priest him­selfe.

Chap. VII.

Sheweth what the Sacrifice is Christ offered.

THE Sacrifice it selfe that is offered is next to be spoken of; Christ offer­eth Sacrifice. Heb. 8. 3. for every High Priest is ordained to offer gifts and sacrifices: Wherefore it is of necessity that this man (viz: Jesus) have somewhat to offer. The Scriptures are exceeding full in declaring this Sacrifice.

That I may a little describe this Sacrifice in the excellency of it, I will observe this order.

  • 1. To shew you what the Sacrifice is, Christ offers.
  • 2. How often it was offered.
  • 3. The place where it was offered.
  • 4. The time when it was offered.
  • 5. The true nature of that Sacrifice.
  • 6. How our Priest offered up this Sacrifice.
  • 7. For whom it was offered.
  • 8. To whom it was offered.
  • 9. The virtue, effects and end of this Sacrifice. Of these in order.
    What the Sa­crifice is. It is Christ himselfe. Galat. 1. 4. 2 Ch. 20. 1. Eph. 5. 2. 25. Tit. 2. 14. Heb. 7. 27. 9. 24. 27.

First, The Sacrifice it selfe is the Lord Jesus Christ. When burnt offerings and sacrifices God would not, Christ came to do his will. This is held forth to us in the Scriptures by severall expressions; all centring in one thing, namely, In this sacrifice, as first, by giving himselfe; as saith our Apostle, Who gave himselfe for our sinnes. Againe saith Paul, Who hath loved us, and given himselfe for us [Page 27] an offering and a sacrifice to God. The Priests of old offered goats and lambs, and the like, but our High Priest a better sacrifice, even himselfe:

Secondly, By powring out his bloud, all things almost under the Tis Christs bloud. Law were sprinkled and purified with bloud, for without bloud there was no remission; the patterns of things in the heavens were purged with the bloud of buls and goates, but the heavenly things themselves with better sacrifices, namely, with the bloud of Christ himselfe. The bloud of beasts sprinkled upon the uncleane, sanctified to Eph. 1. 7. Col. 1. 14. 20. Joh. 19. 34. Heb. 9. 7. Heb. 12. 14. Hebr. 10: 19. Hebr. 12. 24. Hebr. 13. 12. 1 Pet. 1. 19. Acts 20. 28. 1 John 5. 6. Rev. 5. 9. Rev. 19. 13. Zach. 9. 11. Heb. 10. 29. 13. 20. the purifying of the flesh; but Christ's bloud was the Sacrifice for the pu­rifying of the heavenly things, viz: the Saints bodies and spirits. To this the Scripture gives a large Record; In whom we have redemption through his bloud (as Paul saith) even the bloud of the crosse, that bloud that issued forth frow the side of our Jesus, whom one of the Souldiers peirced. The High Priest under the Law went into the second Tabernacle once every yeare, not without bloud, which he offered for himselfe and the errours of the people: but our Christ entred into the most holy place by his owne bloud, which is called the bloud of sprinkling, which Christ pou­red forth when he suffered without the gate, even his owne precious bloud, which is the bloud of God. This is he that came by water and bloud, even Jesus Christ. This was part of that new Song the 24 Elders sang, when they fell downe before the Lambe, saying, Thou wast slaine and hast redeem­ed us by thy bloud: even his bloud whose vesture was dipt in bloud. There­fore Christs bloud is called, the bloud of the Covenant: of the everlasting Covenant.

But peradventure some will be ready to say, who seeme to be ve­ry Object. spirituall, That, that bloud that washes us, is not the bloud poured forth upon the Crosse; for that was spilt upon the ground, but it is a spiri­tuall bloud; and therefore saith Christ, He that eateth my body, and drinketh my bloud shall never dye: which seemes to imply some other bloud. To which I answer,

1. By the bloud of Christ we are to understand, not onely the Sol. bloud sned forth from his side, as a naturall eye might see it, but the same bloud in the virtue of it, which bloud is the sacrifice. So he that drinketh Christs bloud partakes of the excellent benefit that redounds through Christs bloud, which in due time I shall shew you more fully.

2. By this word Bloud, we must know the death of Christ to be concluded, and his body included. All Christs suffering center in one word, namely, his Bloud, which holds forth all his sufferings upon [Page 28] the Crosse: And therefore in the next place the Scripture declares this sacrifice.

3. To be the offering up of his body, Christ gave up his body to death, to suffer all the wrath of man, and to become an offering for sinne: there­fore It is his body Heb. 10. 10. 1 Pet. 2. 24. Col. 1. 22. Isa. 33. 10. John 10. 15. Acts 8. 53. 1 John 13. 16. Matth. 20. 28. it is called the offering of the body of Christ. So saith Peter, he bare our sinnes in his owne body, even in the body of his flesh. By which body we are to understand himselfe, his bloud: for every one of these words are wound interchangably each in other. Thus Christ gives his body to be eaten, that is to say, the fruit of the offering up his bo­dy; he gives his body for us that the fruit of that body might redound to us.

4. It is said, He made his soule an offering for sinne. The Lord Christ It is his soule offered up. offered up the whole man, body and spirit; he loved not his life, but poured forth his soule, and underwent the whole curse, wrath and vengeance of the most High in body and spirit.

5. Christ sayes, he layes downe his life for us, yea, he gave his life a It is the lay­ing downe his life. Rom. 5. 10. Col. 1. 22. Heb. 2. 9. 14. Heb. 9. 15. 1 Pet. 13. 18. 18. ransome for many. In this word all the other are contained.

Therefore it is so often said in the Scriptures, we are saved by his death, and by his sufferings. So that all these tearmes of Christ giving himselfe, pouring forth his bloud, giving his owne body, making his soule an offering for sin, laying downe his life, dying and suf­fering for us, are all one sacrifice; one is diffused into all, and all center in every one.

Chap. VIII.
Sheweth how often this Sacrifice was offered; the place where, and the time when it was offered.

THUS through the power and virtue of this sacrifice; ha­ving declared what it is, we come now to consider,

1. How often this sacrifice was offered. The Priests under the Law How often this Sacrifice was offered. Heb. 9. 26. 28. Heb. 10. 10. 12. 14. 18. went into the holy place every year, they offered sacrifice con­tinually; But our Jesus by one sacrifice hath done away sinne. The mul­tiplicity of the legall sacrifices argued their imperfection; for those Priests daily ministring, offered sometimes the same sacri­fice which could never take away sinne; but this Man, saith the Spirit, after he had offered one sacrifice for sinnes, for ever sate downe on the [Page 29] right hand of God, holding forth the worke was done that Christ might sit still, needing no more offering; And whereas it is said, He sat down on Gods right hand, it declares he had done his worke, and the Father accepted it; or else he should never have beene placed in the throne of victory, at his Fathers right hand. Christ was once, (and but once) offered to beare the sinnes of many. Many talke of Christs dying still in us, and the like, but indeed instead of exalting Christ (as they pretend to do) they ranke him onely in the Levi­ticall Priesthood, and instead of holding forth his perfection, they render him imperfect, and quite contradict the aforenamed Scrip­tures.

3. The place where Christ was offered deserves our considerati­on; for it is not said in vaine, that he suffered without the gate upon the The place where this sa­crifice was of­fered. Heb. 13. 12. Crosse, and that betweene two theeves, it shewes the descension of our Saviour into the lowest, vilest, contemptiblest estate and con­dition that could be. Christ died at Jerusalem, a City, not in the heart: but in Judea in the world. I mind this the rather, because some think the death of Christ at Jerusalem not at all to concerne them, but they look for Christs death within them, whereas in the Scrip­tures nothing is more cleare then this, that Christs death at Je­rusalem is the offering for sin, not Christs death in any ones heart; The Scriptures warrant no such kinde of language; I confesse I know thus much, that though Christ died at Jerusalem, if the pow­er, virtue and efficacy of this death be not seated, revealed and en­joyed in the heart, a poore soule can take no comfort in it, not­withstanding this is as certaine, he that enjoyes not Christ in him as a fruit of that one offering at Ierusalem, enjoyes him not at all. The Scriptures often speake of our being dead with Christ, that is to say, being implanted into the likenesse of his death, by being dead to sinne and to iniquity: but no where speake of Christ be­ing dead in us, as the sacrifice by which we are saved. If Christ be in us, the body is dead (not Christ) because of sin: and the spirit is a­live because of righteousnesse. Christs death hath a virtue in us, namely, destroying sinne, and becoming a quickning spirit.

4. Concerning the time of this sacrifice being offered; In the ful­nesse of time (saith the Lord) God sent forth his Son; it was in the last The time when this sa­crifice was of­fered. dayes, so called in respect of dispensation, for now all under Moses and the Prophets vanished, that Christ might come in and continue, God who at sundry times, and in divers manners spake in times past unto the Fathers by the Prophets, hath in these last dayes spoken unto us by his Son, who [Page 30] once in the end of the world appeared to put away sin by the Sacrifice of him­self: that is to say, in these last daies Christ appeared, and offered up himselfe, to put an end to all other offerings, and to put away sin. This Christ did in the daies of Pontius Pilate, and Caiaphas the High­priest, which was many yeares since.

But I know some are ready to object and say, How can this be? For Object. he was a Lambe slaine before the foundation of the World; which if true, how is it that he was slain in time, at Jerusalem; except he was often slaine?

I Answer, It is very true that Christ was slain but once, according Sol. to the Scriptures, and that in time; in the end of the world: and yet as true, if truely understood, that hee was slaine before the foundation of the World: Which I shall demonstrate clearly from the Scrip­tures.

To see the truth clearly, Wee must consider Christ Jesus in his 1 Pet. 1 20. death.

1. In the decree of God; and so he was fore-ordained before the Christ slain by the decree of God. foundation of the World: And all things were present before the Lord before they had being in reference to us, they were in the decree, councel and purpose of the Lord; so was the Lord Christ in Gods decree and councel before the World. He calleth things that are not, as though they were. What are only actually alone with us in time, were truely present with him before all time, who is not included in a­ny time.

2. In the vertue of his death; and so he was slain before the foundati­on The vertue of Christs death was before the foundati­on of the World. of the world: Christs death had an influence into the times past, as well as times to come; therefore called, The blood of the Covenant; Now we must know, that there was a Covenant made between God and Christ; wherein it was agreed that Christ should die in time; and the vertue of that death, which was from eternity in the Eye of the Father, should speak for all his generation in all ages: there­fore the Fathers of old believed, not in a Christ already then come, but to come, even in the flesh: and therefore God led them by the hand to look to a Christ to come, through many Types and Sacri­fices; which when Christ came all ceased. Christs death was that price that was laid down for all his generation in all ages: and this is Christ, the same yesterday and to day and for ever.

3. We are to consider Christs actuall death, which was accom­plisht Christ actual­ly died in time. by the Jewes; therefore saith the Apostle, The same Jesus whom ye have crucified, hath GOD Raised up; and thus was Christ manifest in [Page 31] the last times. Jerusalem was not actually alwaies; Pilate not al­waies; for we know that State, City, and those persons, had a be­gining and ending: no more did Christ die actually before the World was; that he might dye, hee took upon him flesh, and was made like to us, which is only done in time: for we first are in the Wombe, then brought forth, encrease and dye; so did he: yet not­withstanding, the vertue of Christs death, through the will of God, is as great as if hee had actually suffered before the World was; which he did not, but only once in the end of the World: And yet is Christ a priest for ever, after the order of Melchisedeck: Christ died once, and dyed no more; yet the benefit remaines for ever. So that as the Sacrifice is fully accepted by the Father, who views it since it was offered; so it was accepted by him that saw it before it was offered; for all things that God doth before us in time (which time the Scriptures tels abondantly, himselfe hath made, ordered and dis­posed; which time is that space wherein things are done suc­cessively) hee saw, liked, ordered and decreed should be, before time was.

Chap. IX.
Wherein is shewne how Christ offered up himself, and the true nature of that Offering.

5 I am now to proceed, and shew you how Christ offered up him­selfe How Christ offered up himself. unto GOD: which I shall demonstrate these two waies,

First, By the power of the eternall Spirit; This Sacrifice was no Christ offered up himself by the Spirit. ordinary one, it was his owne body; therefore the power must be su­table, which was the Spirit of God that did sustaine him, enable him to dye, and raised him from the dead; therefore saith Christ, I 1 Tim. 3. 16. 1 Pet. 3. 18. lay down my life, and I have power to take it up againe; therefore is he said to be justified in the Spirit, and quickned by the spirit: That Eternall Spirit that dwelt in him, suffered him not to lye in the grave; For it was impossible he should bee held of death that was fil­led with the fulnesse of GOD, in whom the Eternall Spirit was.

Secondly, Christ died in the body of his flesh: It was impossible the Christ died in [Page 32] simple Word of God die, therefore the word was made flesh; For as the body of his flesh. much as the Children were pertakers of flesh and blood, Christ himselfe tooke part of the same, that through death he might destroy him that had the po­wer of death; so he in the flesh abolished the enmity: therefore it is said, God was manifest in the flesh in reference to his death; and justified in the Spirit in reference to his resurrection: Therefore saith Peter, Christ Eph. 2. 16. Col. 1. 22. 1 Tim. 3. 16. 1 Pet. 3. 18. 4. 1. suffered for sins, the just for the unjust; being put to death in the flesh. A fleshly body was prepared by God for Christ to suffer in; and so he gives them his flesh, a sacrifice for sin.

6. Thus, through the guidance of God, I am now come to speak of the nature of this Sacrifice; which I have discovered to be the Lord Jesus his flesh, body and blood offered upon the Crosse at Jerusa­lem, in the end of the world, by the eternall Spirit for sin. The excellency of its nature by a six fold demonstration.

First, From the purity of it: Under the Law their offerings A pure Sacri­fice. Levit. 1. 3. 10. Mal. 1. 7, 8, 9. must be without blemish; therefore the Lord reproves the People, for that they brought that which was torne, and the lame, and the sick; saying thus Ye brought an offering, should I accept this of your hands saith the Lord? which is as much as if he should have said, I the Lord delight not in, but abhorre lame, blinde, imperfect offerings; I must have one without blemish. But now seeing all these unblemishable Lambs &c. under the Law, could not take away sin, either a Sacri­fice without spot and blemish must be found, who is sufficient to take 10. Joh. 1. 29. 36. Heb. 9. 14. 1 Pet. 1. 19. away sin, or else sin must remain; therefore the Lord Christ steps in. Wherefore when he cometh into the World, he saith, Sacrifice and Offerings thou wouldest not; Then said I, Lo I come to doe thy Will O GOD. Christ is the Lambe, of God that taketh away the sinnes of the World: Who offered up Heb. 7. 28. 11. 19. 1 Pet. 2. 22. 2 Cor. 5. 21. 1 Pet. 2. 22. himself to God without spot; for he is that true Lambe without blemish, and without spot. Herein our Jesus was a Priest transcending the Priests under the Law, which had infirmity; and the Sacrifices under the Law that were imperfect: For the Lord Jesus was pure and spot-lesse; yea, perfectly pure: in whose mouth was found no guile: who knew no sinne.

There was a great necessity he should be such an offering with­out spot, because God was, and is, a God of pure Eyes, that cannot be­hold Iniquity; that is to say, tolerate it, suffer it to go unpunished: Now had Christ been a sinner, he could not have taken away sinne. This was the reason of the imperfection of the Priests of old; which had they been perfect, we had had no need of another Priest, after the order of Melchisedeck.

Secondly, It is a free Sacrifice; Free-will offerings under the Christs death a free sacrifice Law were very acceptable with God. Our Jesus offered up his owne body freely; no man saith he takes my life from me; I lay it down. Lo I Heb. 10. 9. come to do thy will O God.

Thirdly, It was, as pure and free, so a Perfect Sacrifice. The Sa­crifices Christs death A perfect Sa­crifice. under the Law were without blemish, but not perfect; ther­fore Jesus puts an end to them, and offers up himself. The offer­ings in the Law were to be perfect without blemish as touching their bodies, they must not be blinde, broken, nor maimed or the like; but this was a perfection shaddowing out the true perfection of the Lord Jesus; who wanted nothing, who had nothing superflu­ous, but was a perfect Sacrifice; there needed no other to com­pleat it.

Fourthly, It was an Eternall Sacrifice. It was offered in time, Christs death an eternall Sacrifice. but ordain'd before time; and the influences of it reached Eternity; a vertue sprang from it to al his generation that fell asleep before it was actually offered; and now being offered, it remaines in as full vertue as ever; for by one offering he hath perfected for ever them that are sanctified. And so he was a Lambe slaine before the foundation of the Heb. 10. 14. World; being the same yesterday, and to day, and for ever; even the same Je­sus, the same Saviour and deliverer; the same High-priest that saved Paul, saved Abraham, and shall save all that shall be saved.

Fiftly, It was a spiritual Sacrifice. In the time of the Law, the Christs death a spirituall Sacrifice. Priests went alwaies into the first Tabernacle, accomplishing the service of God; but into the second, the High-priest only, once every year, not without blood, which he offered for his errors and the sins of the people: Which Taber­nacle was a figure in that time; Now the Sacrifices and Gifts that were offered in that Tabernacle, stood only in meats, and drinks, and di­vers washings and carnall ordinances, imposed on them until the time of re­formation: Heb. 9. 10. but our High-priest enters into the holyest of holies, and there accomplisheth the service of God: not with Meats, and Drinks, and carnall Ordinances, or Jewish observations; but with his blood, offer­ing a spirituall Sacrifice. Christ came with reformation, doing a­way that which was carnall; that is to say; of a fleshly, legall (not sinfull) administration, by his spirituall Sacrifice; Even the offering up of himselfe, in body and spirit, The Just for the Ʋn­just.

Sixtly and lastly, let us view its nature with its accepataion: The Christs death an acceptable Sacrifice. Sacrifice was offered up to a just and righteous God, for an unjust and unrighteous people; and the Lord accepted it; so that the sha­dow [Page 43] is of the heavenly thing: Even the burnt offerings under the Law was a sweet favour unto God, holding forth the excellency of the savour that our better Sacrifice, our substantiall offering, was to God: therefore it's said, Christ gave himself for us, an offering and a sacrifice to God for a sweet smelling savour: He is that sweet perfume that ascends up to GOD; in whom the Father is only wel-pleased, who hath Isa. 53. 11. seen the travell of his Sonnes soul, and is satisfied: This is a most accept­able sacrifice.

Chap. X.
Manifesteth the true subjects for whom this Sacrifice was offered.

7. HAving thus in mercy made manifest the nature of this Sacri­fice, and for as much as every sacrifice that is offered is for some body, let us now enquire of the Persons who are the subjects of this Sacrifice; which Christ declares to be his sheep, I lay down my life for my Sheep. Those Sheep are the Elect of God, whom the Lord Joh. 10. 15. hath appointed a place for, at his Right hand in the last day; there­fore saith Christ, Other Sheep have I which are not of this fold, them also I Ver. 16. must bring in, and they shall hear my voice. Again saith he, I know my Sheep. Christ makes it his work to Redeem a company of poor silly sheep, from the wooles.

These sheep are those who are given by God to Christ: Thine they were, saith Christ, that is to say, thine by thy choce, knowledge, decree and purpose: Thou gavest them me: that is, they being in the World a company of poor, despised, sinfull creatures, thou com­mitted'st John 17. 6. them to my charge, to rescue them from the paw of the Li­on and mouth of the Beare, and to keep them in thy name, that they may never depart from thee. These are they Christ prayed for, these only, and not for the World; that is to say, those that were not given to him, to bring over by the power of his own Septer, to the obedience of the Gospel, to the salvation of their souls: and there­fore you shall finde Christs prayer is not limited to the small num­ber of his faithfull Apostles, but hee likewise prayes for all that should believe in him: for their sakes, he sanctified himself; that is to [Page 35] say, he set himselfe apart, and made it his worke to offer sacrifice, and become a Redeemer: So much the word sanctify clearly im­ports. These were a certaine number that Christ knew, and the Father loved, as he loved Christ; which in another place are cal­led children, as testifies the Spirit, saying, Forasmuch as the children were partakers of flesh and bloud, he likewise tooke part of the same, that he might deliver his children: Which children are those that are his pe­culiar Heb. 2. 14. generation. Behold (saith Christ) I, and the children which thou hast given me: which children he cals his brethren, saying, I will de­clare thy name unto my brethren. For this cause is the Lord Jesus called, The Captaine of the salvation of many sonnes: Because he sanctifieth-him­selfe for them; for he is a perfect Captaine through sufferings, to bring those many sonnes unto glory; which sonnes are called, his family, his house, houshold, spouse, his city, his souldiers, his pur­chased ones, which he governes, orders, disposes, rescues and traines up to eternall life; for Christ is faithfull as a sonne over all his house.

As they are his Children given to him, so we are to consider them in a present condition of enmity to him; for he reconciles them: And therefore it is said, Christ died for the ungodly, for sinners, Rom. [...]. even for rebels, enemies and traitors to himselfe. Such who bid defiance to the God of heaven, for these Christ died, as I shall shew more in the virtue and effect of this sacrifice; which I should now speake of, but that I must first remove an objection that lyes in the way.

The Scripture tels us, that Christ by the grace of God died for every man, Object. Heb. 2. 9. 1 John 2. 2. and that he is the Saviour of the whole world, and the propitiation for the sins of the world; how is it then that you say, he offered up a sacrifice onely for some chosen ones.

In answer to this Question; I shall first shew you how the Scrip­tures Sol. are mistaken, then shew you how it cannot be that this sa­crifice was offered for every individuall son and daughter of Adam, as the objectors conceive.

1. Concerning the Scriptures upon which this objecti­on is bottomed; I shall onely instance the principall: As first, that in the Hebrewes, Who by the grace of God tasted death for every Heb. 9. man. From whence they inferre every particular person in the world to finde the truth of this Scripture. Let us see the truth of it by comparing it with what followes; this every man, in the next verse is declared to be many sons, yea, brethren and children. The [Page 36] word in the Originall is, for all; which we must take with some limitation: It is said, All Judea came out to be baptized of John in Jor­dan: Now I suppose no one will imagine he meaneth every parti­cular person, every infant, but a great number: so here by all we may understand a great number.

Or if you reade the word, every one, we likewise reade, that Jesus Christ commanded the Apostles to preach the Gospell to e­very Creature: By every Creature I suppose we take not in the beasts of the earth, fishes of the sea, and fowles of heaven; if without all limitation we take the word, we cannot except them, except we deny them to be creatures, which I hope we are all better inform­ed. So that Christs dying for every man must be restrained to those onely Christ intended it, namely, those many sons whom God ap­pointed unto Glory.

The next Scripture is that in John, which saith, He is the propi­tiation for our sins, and not for ours onely, but also for the whole world. From whence many inferre, that Christ is a propitiation for the 1 John 2. 2. sins of every individuall person in the world: strengthening their opinion from those Scriptures that affirme Christ is the Saviour of the world: And God so loved the world, and would have all men to be saved.

In answer to these, we must necessarily be able to distinguish con­cerning this word world: For I affirme it is not alwaies taken for every particular one; Therefore it is said, And the great Dragon was cast out, that old Serpent called the Devill and Satan, which deceiveth the world. Which world is onely meant of the wicked, or of many in the world. Therefore it is said in the Verses before, that there was warre in heaven, Michael and his Angels fought against the Dragon and his, and there was a remnant in the world, a woman in the wildernesse that was not deceived. So that by the whole world is onely meant those that were deceived in the world. So it is said, all the whole world wondred after the beast; which is not meant of every particular person, therfore is it interpreted afterward, to be all those that dwell on the earth, whose names are not written in the Lambs booke of Life. In another place it is said, God was in Christ reconciling the world to himselfe, not imputing their sinnes. Now we know the Lord doth impute sinne to some, therefore is it not of every one that he speakes.

So it is said, God is the Saviour of the world; and yet in another place, the world shall be damned: So that it is very evident where he saith, he is the propitiation for ours, and the whole world; he meanes them that did believe, and hereafter should believe, all them [Page 37] he writes to, and all in all ages that shall be saved; and so the rest of the Scriptures must be understood. The world is sometimes ta­ken for every individuall, sometimes for many, for some of all sorts for the Gentiles, before it was said, salvation is of the Jewes: But now of the whole world, that is to say, of Jewes and Gentiles. Therefore it is said, God so loved the world that whosoever believed should not perish: He so loved it, that is to say, after such a manner as those, that is, Whosoever shall believe should not perish. So that his love is clearely restrained to them that should believe. Therefore the Scriptures so often speake, that God hath chosen a people out of world, the poore of the world; he hath redeemed us out of every nation, kindred and tongue, some of all nations; So that as there are two worlds spoken of, this world, and that world, namely, the world to come, so there are subjects of both worlds, which sub­jects are called the world; and they are either the world of the un­godly, that cannot receive the truth, or the world that shall be sa­ved, and is reconciled unto God.

The Gospell is declared to be glad tydings to all, Luke 2. 10. Object.

What I have said before is a sufficient answer to this; for all is Sol. taken for some of all; and therefore saith the Scripture, It is the savour of life unto some, and of death unto others, 2 Cor. 2. 16.

The Gospell is to be preached to every Creature, which could not be if Christ Object. died not for all, Math. 28. 19.

To which I answer; True it is the Gospell is to be preached to Sol. all, and yet Christs death is but a sacrifice for some; the publicati­on of the Gospell is universall, the application particular. The Sunne shines on good and bad; some things it quickens, others it withers: Now the act of shining is a like to him that is blinde, and him that sees, but the virtue of it is onely to some particulars: A man that is blind hath not the benefit of the light; this appears more plain, if we consider what the Gospell is that is to be preach­ed. What the Gospell is that is to be preached to the World. It is that there is life and salvation freely in Christ for sin­ners, which is to be told, preached and declared to all men, yea, every man: but now the application of it is onely to him that be­leiveth this, and trusteth in it; which is the worke of the Spirit to accomplish. We are not to preach Christ died for you Thomas, or you John, but for sinners. And thus the Apostles preached; and if any one asked what they should doe to be saved, their answer was, Believe on the Lord Jesus and thou shalt be saved, whether thou beest Jew or Gentile, Acts 16. 31.

But all are commanded to believe the Gospell. Object.

If I should without a further answer grant it, yet it followes not that Christ offered up a sacrifice or died for them, for that is not Sol. to be preached to any particular man; for the Gospell is, That there is life in Christ Jesus for whosoever believeth. Now I say, he that believeth not this Record which God hath given of his Son, doth as much as he can to make God a lyar; he gives God the lye (as we use to say.) But I shall say this more, that the Scripture no where holds forth any command from God to every man to be­lieve Christ died for them.

Those that believe not, are threatned with damnation, because they beleive Object. not on the Son of God. John 3. 1.

To that I briefly answer,

1. That unbeliefe is the very condemnation of every soule; tis Answ. not an act, but a state in which every man is plunged, John 3. 19.

For when Adam had sinned by transgressing the Law, that cursed and seized on him and all his posterity in him; but yet Christ was immediately promised: So that notwithstanding his sin, all that looked to, or believed on that Brazen Serpent should be healed, those that did not should perish in their sins; this state of unbeliefe sei­zed on the Creature; Which is,

2. The cause why he trusts not in Christ, nor comes to him; which is to be understood in this sense, in that it hath taken such hold on man, that he cannot come forth of it; for if he could but believe he should certainly be saved, but he cannot, therefore he is condemned: though this is not the originall or first cause of his destruction: for his sinne that he fell into, was that; that put him into an incapacity of believing according to the purpose of God; which indeed is the originall cause why they cannot believe: for if God had purposed they should believe, neither themselves, nor men, nor sin, nor devils, could have hindred it; for who hath re­sisted the will of God? For as many as were ordained to eternall life be­lieved: You believe not, saith Christ, because you are are not my sheepe: That Rom. 9. Acts 13. 48. John 10. 26. is, Because you are not given to me, neither have I undertaken for you, for if I had, you would come unto me, for my sheepe know my voice. The whole Scriptures proclaime death and damnation to unbelievers; and so the light reproves their darknesse, adjudges it and condemnes it. Therefore it is said, He that believes not is condemned already, because he hath not beleived: or as the word will beare it, in that he hath not believed; which is thus explained a little after, This is the con­demnation, [Page 39] that light is come into the World, and men love darknesse; it is the condemnation it self.

But those to whom the Gospel is preached, and refuse it, are declared to Object. Acts 13. 46. Heb. 2. 3. adjudge themselves unworthy of eternall life, and to neglect sal­vation; which if Christ had not dyed for them, they could not doe.

To this I thus briefly Answer, Man is truely said to refuse the Sol. Gospel, when he rejects it, despises it and persecutes it, and then declares he himself unworthy of it: All men are unworthy of it, but the Jewes in the Acts eminently declared them selves to be so; Here we may take notice how the Gospel is to be preached to All, not for All; for when he knew who was unworthy, he turnes a­way from them, but he was sent to preach to all, not knowing who was made worthy to recieve it by the Lambe: that Gods own might be called in, he preached it to, or among, or in the hear­ing of all; and this was lawfull for him so to doe; but he applied it to none but upon believing.

But peradventure some are yet ready to say, The Apostle saith, Object. How shall we escape if wee neglect so great salvation? Which they could not do, if it was not for them, Heb. 2. 3.

To this I say thus much, All that can be inferred rationally or Sol. spiritually from those words is this, That destruction is the porti­on of them that neglect (that is to say) minde not, or receive not salvation: which excellently holds forth this truth, that there is no other way of salvation but by giving heed to, or imbracing the Gospel, which he exhorts them to a sted fastnes in.

But may some say, If Christ died for them, they shall be saved (as you Object. say) And if so, what need the Apostle minde them not to neglect, for if it bee for them you say they Shall have it? Therefore his exhortati­on is vaine.

To which I Answer, That although the Saints Eternal happy­nesse Sol. depends on the Fathers purpose for their salvation, yet the true ground of visible administrations, is from the visible profession of the Gospel of Jesus Christ; for with the heart man believeth, but with Rom. 10. 10. the mouth he confesseth to salvation: the Apostle judging according to It is a danger­ous thing to fall from pro­feession of re­ligion. their profession, thus speaks. For though a man cannot fall from the Fathers love, yet he may from his profession; which when he doth, 'tis (though not an infalilble) yet a sad simptome he is in a sad condition; nigh to burning; having neither part, nor lot, in the thing professed, as saith the Apostle. Now because some did profess to be bought by Christ, to have received the Lord Jesus, to be sactified [Page 32] by the blood of the Covenant; and yet by their works denied Him, whom they said, and Saints so judged (judging by their former professi­on) had bought them, and sanctified them; and made shipwrack of faith and a good conscience, that is to say, the profession of them; the Apostle not knowing by revelation who should stand, nor having any rule to judge men should attain to the glory of the end, with­out continuing to the end; knowing likewise that the Father hath as well ordained the meanes to attain the end, as well as the end it self, thus speaks: therfore saith the Apostle, Wee are perswaded better things of you, and things that accompany salvation, though we thus speak: and desire you to continue to the end. Heb. 6. 9.

The Scripture saith, some may perish for whom Christ died, 1. Cor. 8. 11. Object. Therefore all he died for, shall not be saved; which proves de died for all, as well them that perish, as them that shall be saved.

To which I Answer, by perish is not meant eternall death or Sol. condemnation; for the word perish many times signifies to wound, defile, or corrupt: and so it is there used; therfore the Apostle in the next ver. interprets the meaning of perishing, to bee the wounding the weak conscience, or stumbling, or offending their weake Bre­thren. Object.

The Lord Christ wept over Jerusalem, and would have gathered it, as a hen her chickens, But Jerusalem would uot; which is an argu­ment that he loved it, and died for it, Sol.

That Christ wept over it, and would have gathered it, is true but yet, that he did not lay down his life a Sacrifice for them that hee did not gather, is as true: Christs weeping over them shews him to be a man subject to like passions with us (sin only excepted) he laments their deplorable, miserable, undone and lost state: And whereas he saith How often would I have gathered them, &c. He there speaks as a visible minister of the Gospel, that holds forth the truth to men, not knowing their eternal state; for if you consider him otherwaies, he could not weepe over them, for it is said, he knew all men, and would not commit himselfe to a people that did professe him: he knew (as he was the wisdome of the Father) well enough who should not believe, but dye in their sinnes; therfore this he did as a man having naturall affections: and so it is said, when Jesus heard Lazarus was dead, he wept; which shewed, not that Lazarus might have lived longer, but his love, his natural love to him. In this sense Paul wished himselfe accursed for his brethrens sake accor­ding to the flesh: In this sense I say, This and all such other places must be under stood.

But yet John saith, Christ came unto his owne, and his owne re­ceived Obj. Him not: And Object the Parable wherein All are invit­ed, &c.

To both these one Answer may suffice, The Jewes were Christs Sol. owne Countrymen, the then only visible visible Church of GOD, he came of that Stock: and for the invitation, I say, it was to Jews and Gen­tiles, wherein we may say, All are invited by the outward, visible, ministery of the Gospel; For many are called, but few are chosen: Now not the Called, but the Chosen are the subjects for whom Christ dyed.

The Scripture tels us of a Common Salvation: And GOD Object. is the Saviour of All men, especially of them that believe.

The Salvation is called Common, because now it is extended to Sol. Jewes and Gentiles: therefore Peter being bidden to go to the Gen­tiles, he accounted them a Common People; Salvation he thought must be only of the Jewes, but Gods thoughts were otherwise, and the wall is broken down.

And to the other, I say, God is the Saviour of all men, for in him, all live, and move, and have their being; but especially, that is to say, E­ternally, and Spiritually, by Jesus Christ, he is the Saviour of them that believe, Eternal life is only their portion.

But it's said, Christ dyed to redeem from the sins of the first Testament. Obj. Heb. 9. 15. so that there is no condemnation for them: but condemnation is for not believing Christ dyed for them.

The Sripture objected proves not thet Christ dyed for all, nei­ther Sol. saith so: but this it holds forth, That those transgressions which were under the Law, are done away in Christ: now we may see (if we will not wink at noon-day) that all men are not re­deemed from the sins under the first testament: therefore saith Christ to the Jewes, Yee shall die in your sinnes; that is, in all your sinnes: therefore saith he again, The wrath of God abideth on them: Ghrist tooke not away wrath for the first, and brought it again for the se­cond.

But say they, They are condemned for unbeliefe: Well, let us reason out the case. I demand of thee whether unbeliefe be sinne or no? If thou say it is, I aske thee whether Christ dyed for that or no? If he did not, then his dying for all other sinnes, was of no mo­ment nor concernment; if a man should doe never so much to re­deem a man from prison and not perform the chiefest part requir­ed, doe you think the prisoner would be delivered? furely no; [Page 36] what availeth it for Christ to dye for al my sins, if not for my unbe­liefe, seeing that, without any more (I speak in thy language) may condemn me; but it may be thou wilt say, he dyed for the unbeliefe of some, and the other sinnes of others. Vain man, thou saiest thou know­est not what; thou pleadest Christ dying for them for some sinnes, and yet he hath left the chief not dyed for, for what purpose is then his death? What benefit have they by it? They are but pulled from the water, and hurled into the fire.

But if thou sayest Christ dyed for unbeliefe: How then can it condemne? For all that Christ conquered, he triumphed over in his crosse: how comes it to return upon him againe? Thou wouldest be wise; but indeed thou instead of exalting Christ as a free Saviour, makes him but half a Saviour: if he be not able To save to the utmost, woe and alas. We were all unbelievers before we be­lieved: if Christ make us not to believe, what shall we doe? The Priests under the Law were as great as he: if thy doctrine be true: but surely I hope thou by this time seest thy vanity.

How can this stand with the justice of God to punish men, if not for not be­lieving Object. Christ dyed for them.

To answer this, I tell thee, I now see where thou art gravelled, Sol. thou canst not see God to be just in this: from hence some conclude All shall be saved; others that God is not just if he condemne any and the like: But Oh thou foolish man! If I should only say, that God is pleased to condemne men, without giving them any reason, Would it bee unreasonable in God? Hath hee not made thee? from not being, he hath given thee being: Art thou thine owne or his? Nay, but O Man, Who art thou that repliest against God? Shall the Vessell say to the Potter, Why hast thou made me thus? Hath not the potter power over the clay, of the same lumpe, to make one vessel unto honour, and another to dishonour? And hath not GOD the same power over thee, as the potter hath over his Ves­sel? May he not doe what he please with his owne? Who shall set him a Rule to walk by?

But yet a little to speak to thee, that thou mayest understand the way of his justice, and how he brings forth his pleasure, I bid thee sit downe a while, enter into thy conscience, take a view of thy pride, coveteousnesse, lust, murmurings, worldlines, &c. And what wilt thou say then?

Man was made upright, but he sought out many inventions. God made man, planted him in a Garden in the middest of all worldly [Page 25] pleasures, for bad him nothing but one Tree in the middle of the Garden, told him if he did eat thereof he should dye; this Law was given to him, the Devil taking advantage of the Creatures muta­bility (for God did not, neither was he bound to make the crea­ture immutable) spake to the woman by a Serpent, even a natu­ral Beast of the earth, that eats dust, and creeps on her belly; Eve would be wise, beleeved the Devil, ate of the Tree, brake the Law, and so came to know good and evil; shee knew not good and evil before, but now, she felt the evil, and died; that is, the evil of fear, and shame (the fruit of sin) seized upon them. This Tree was a Tree of triall to them of their obedience: now sin came, and death by sinne; Adam was turned out of the Garden; sorrow encompassed them; the Tree of life, a visible Tree pointing out Christ, denied them; be­cause God would shew the riches of his grace, and the glory of his justice: had Adam eaten of that Tree of life, he and all his posterity had li­ved for ever; but God would not suffer it, but would advance justice in the condemnation of some; and so keeps him out with a staming Sword; that is to say, his Law or mighty power. Thus do we conti­nually the thing forbidden to us; we are not contented with our sphere; surely this consideration renders God just in our ruine, and 'tis only mercy that saves any of us.

Thus man was plunged in this darknes, yet Christ came as a light shining in darknes, but the darknes, the dark sinfull heart of man, compre­hended it not, but opposed it: Christ saith he is the true light, the Messia, the Son of God, that life eternal is in him, the Jewes neglected, reject­ed, scorned and abused him; so do many now; by which they adde iniquity to iniquity, and are justly Condemned for their sinnes.

But that I may the more clearly demonstrate the falsity of this assertion, consider these following Arguments.

Those that Christ died for, hee offered a Sacrifice for; for his death was a Sacrifice for sinne, as I have at large proved before. Arg. to prove Christ died nor for all men. Argument. 2

But Christ offered not a sacrifice for all men, therefore he died not for all.

This second proposition is clearly proved, if you consider this,

That all those for whom this Sacrifice was offered, are sanctifi­ed and perfected by it, having through it Remission of sinnes; which is evident, for by one Offering hath he perfected for ever, them that are sanctified: and again, We are sanctified through the offering of the body of Christ, once for all: he bore the sinnes of many, and by that Sacrifice he carried them away, that God remembers them in a way of judge­ment no more. This will be more manifested if you consider what [Page 44] I shall say in the vertue of Christs death.

But there are a people that shall never be made perfect, nor have sinnes done away: this is so evident by it self, that it needs no de­monstration: consult with the 25. Mat. and you may there (if you doubt) sinde a resolution.

Having thus handled the Subjects for whom this Sacrifice was To whom this sacrifice was offered. offered, I am now come to shew you, to whom it was offered; namely, to GOD, to an offended, displeased and angry Majesty, That could not endure Sinne, and which threatened death to Sinners.

GOD saith, Fury is not in me, How then say you, GOD is an an­gry God. Object.

The same GOD that saith, fury is not in me, saith also, They are Sol. full of the fury of the Lord. So that we must know, fury, wrath, anger, is in God by a Law, which is the righteous dispensatinn of justice and judgement, by his owne Law, against the breakers of it: And yet fury is not in God, that is, God in Christ hath so taken away the Cup of trembling, and the dregs of his fury, that fury is not in him to his Children; for GOD in Christ is love, full of love: GOD in the Law is a recompencer of tribulation, and anguish, to all that obey not the Gospel of Christ.

Chap. XI.
Sheweth the excellent vertue of this Sacrifice, appearing by its sweet and comfortable effects; and that in four consi­derations.

THis Sacrifice is better then all other sacrifices, transcends all under the Law, comprehends all manner of excellency in it self: and the vertue whereof appeares,

First, In that the Lord Jesus by this one Sacrifice, interposed be­tween Christ inter-1 posed between God and man. God and poor, silly, sorry man; between Gods wrath, venge­ance and fury, and sinfull rebellious man: Gods hand of justice was up, mans neck upon the block, ready for his fatall, and finall de­struction: Even as Abrahams hand was up ready to slay his Sonne; But as then the Angel stept in and laid his hand on Abrahams Sword, so the Angel of our new Govenant, immediately interposed himself [Page 45] and became that Ram in the bush that was ready to dye in our stead, and be offered for us that we might be spared; so Christ held Gods hand, and staved off his wrath, (as I may so say) and now sets for­ward, not onely to respite mans misery for a short time; But

Secondly, He mediates betweene God and man for a reconcilia­tion; Christ medi­ates between God and man. man was the offender, sentence was given against him to condemnation; nothing was wanting to compleate his misery, but a full execution, and eternity to locke him up fast in wrath and torment. Now the Lord Jesus interposes himselfe to make up the breach; and therefore is he called, The Mediator betweene God and Man, the Man Christ Jesus, the Mediator of the New Covenant; He it is, not duties, not prayers, not fasts, not the performances of the Creature, that makes reconciliation and attonement for the sins of the people.

Thirdly, By this sacrifice he hath given full satisfaction to God Christ hath given satisfa­ction to God the Father. the Father, for whatever he could lay to our charge. Man, as I said before, was condemned to dye, wrath was threatned, he became a debtor to the Law: Now the Lord Christ undertakes the payment of his debt, he would answer the Law, and pay whatever the Law could demand, even to the utmost farthing; he became the end of the Law for righteousnesse sake; he died and became a curse, (for it is written, Cursed be every one that hangeth on a tree) that we might be blessed and live for ever.

Yea further, The Lord Jesus that he might be a perfect Saviour, bore our sinnes in his owne body on the Crosse, and the Father laid on him, The iniquities of us all, and he was numbred among, and judg­ed as the transgressors: Which holds forth to me the Father Isaiah 53. 12. speaking (if I may so say) after this manner to his Son: Son, wilt thou undertake for this man, this sinfull man; his sinnes are as searlet, his offence is great, the punishment is as great: thou must take all his sinnes and faults upon thy selfe, and stand in his stead, and suffer whatever I have threat­ned upon him, thou must be made sin for him, that is to say, an offering for his sinne, and a sufferer as a sinner. Well, saith Christ, Father thy will be done, I will rather beare his sinnes in my owne body; I will rather suf­fer the extremity of thy wrath, then those whom I love shall dye; and so in­deed the Father accepted him; the Covenant and contract was made, and now Christ who is our scape goat, carries all our sinnes in his owne body into the land of forgetfulnesse, that God saith, I will remember their sinnes no more: that is to say, as unsatisfied for, or in judgement against them; and I now can see no sinne in my [Page 46] children, that is to say, no sinne which I have not received satisfa­ction Heb. 10. 17. What it is for God not to see nor re­member sinne in his chil­dren. Rom. 8. 33, 34. for: (for otherwise he doth see and remember them) See both these, namely, Christs sacrifice, and Gods satisfaction, in Pauls triumph: Who shall lay any thing to my charge, it is God that justifies mee. I, but might some say, God will not justify the wicked not the un­righteous; What then? Who shall condemn me? It is Christ that di­ed for me, though I am unrighteous; justice is satisfied that I can­not be condemned, for Christ hath taken away the curse, and stop­ped the Lawes mouth; for he is the true sinne-offering and trespasse­offering typified in the Law.

Fourthly, Christ hath opened the way for the soule to come to God, from whom before (trembling) he ran away and hid him­selfe, covering his nakednesse with figge leaves, not daring to ap­proach the presence of the Lord. The soule, till Christ died, stood aloofe off, had no sight of God but in shadowes, types and figures; but now the Lord Jesus by his death made way for the soule to come to God, the Vaile of the Temple is rent in twaine: which is interpreted in the Hebrews to be the opening of the way into the most holy place; into which under the Law none but the High Priest might enter, and that but under a shadow once a yeare; but Christ by his owne bloud hath opened the way that we may with bold­nesse have accesse to God: Christ, the Lords Anointed, hath so ordered the matter, being partaker of both natures, that God and man should meet in him: in him God appeares in love, mercy and grace: in him the Saints meet the Lord, in righteousnesse, salvati­on and praise; so that he that hid himselfe before, hath now no durable joy nor true content, but when in the sight of God in the Lord Jesus. Oh what a matchlesse mercy is here two at such a di­stance, and enmity should be reconciled and meet in one, joying, rejoycing, praising and delighting each in other. Oh here I am forced to stay a while in admiration of that boundlesse love, and unfathomable wisedome of our deare Jesus; our well-beloved Bridegroome, that stript himselfe of his robes, and clothed himself with our sinnes, that knew no sinne, for to bring us into an inti­mate familiarity and acquaintance with our Maker. Oh my soule, for this blesse the Lord, yea, let all that is within mee praise his holy name; yea, let all that love the salvation of the Lord say, Let the Lord be magnified.

Chap. XII.
Sheweth what justification and the pardon of sin is: which are the effects of Christs death or sacrifice.

WEE are justified, and our sinnes are pardoned through the Our sins par­doned and we justified by the death of Christ. sacrifice of the Lord Jesus. That we may come to a more cleare understanding of this, I desire you would minde, that to ju­stify signifies either to make one just who before was unjust, or to declare one to be just. And againe, a man is said to be made just, when of a sinner he is washed and cleansed, as of a drunkard he is become sober, and the like; or when he is acquitted of his fault: So that though many sins remaine, they shall not condemne him. In this last sense is a man said, according to the Scriptures, to be justi­fied, or have his sinnes pardoned, or be acquitted. Blessed is the man to whom the Lord imputeth not his sin, that is, whose sin is forgiven, bid or Psalm. 32. 2. covered.

So likewise the declaration of a man to be a just man, or justi­fied, is two-fold; either to his owne soule, or to others: Now according to the Scriptures, it is the acquitall from sinnes, that is, properly called justification. Therefore saith the Apostle, As con­demnation came upon all, so justification upon many: justification is there taken for the contrary to condemnation, which is the freedome from it: Therefore saith the Scripture, Wee are justified by his bloud, and by the Spirit.

The Scriptures, say we, are justified by faith; how then say you it is by the Object. bloud of Christ, Rom. 5. 1.

In answer to this, there are these two things to be minded. Sol.

1. That when men sinned there was something threatned, (viz:) eternall wrath and misery, which was not then infli­cted.

2. Mans conscience became guilty, and so wrath, feare, terrour and torment seized on him: Now we must consider, that the bloud of Christ frees us from both these: from the first, while we in our owne mindes, through wicked workes, were enemies. From the se­cond; viz. That guilt we had contracted through sinne, the bloud of Christ saves us through faith; therefore is it truly said, being ju­stified by faith we have peace with God; faith receives what Christ hath done for us, and so justifies us in our consciences, that we have no [Page 48] more conscience of sinne; that is to say, guilt for sinne; which will ap­peare the more plainely by this similitude: A man hath commit­ted an offence against the Law, suppose felony or treason; Now the Law saith, He that so offendeth shall dye the death: The conscience of his fault presently strikes horrour to his Spirit; the man is ap­prehended and imprisoned for it, and shut up till the dismall day of execution: Now while the poore man can expect nothing but death, some freind of his, unknowne to him, sues for his pardon, satisfies the Law, and obtaines it, by which, his freind hath made sure of his life; Now is the man truly justified or acquitted from his fault though he knowes it not; Well, what then? His freind coures to him and saith, Be of good cheere, thy offence is forgiven thee, and so gives him his pardon, which he gladly accepts; and having received it, he is now delivered from his bondage, the pri­son opened, and the Goalor commanded to set him at liberty, and he is as surely freed from the offence as if he had not sinn'd at all. Even so it is with a poore soule; for when man sinned, wrath, even eternall misery was threatned, and his spirit filled with horrour. Now the Lord Christ, when the soule was a stranger to him, ob­tained his pardon, purchased it with his owne bloud, and then the mans eternall happinesse was made sure of; and when the Lord Christ tels him what he hath done for him, saying to him, Thy sins are pardoned, my Son, feare not: then wrath, horrour, guilt and ter­rour fly away, and the man is by faith, that is to say, by believing what Christ hath done, at peace in his soule.

Faith, I say, is not the mans justification, or righteousnesse, but receives it, for it is a free gift of God.

It is said, we are justified by workes, how then by the bloud and grace of Object. James 2. 24. Christ.

To that I answer; We may be truly said to be justified by works, Answ. namely, as to be justified, holds forth the declaration of it to o­thers; and so onely workes before men justify, or as workes de­clare a man in some particular act to be a just man, may a man be truly said to be righteous or justified, in that particular just and righteous act: So these three waies of being justified, viz: before God, in our conscience, and before others, or in some particular act are all at unity, being the effect of Christs death, which was the sacrifice for sinne.

But yet methinkes I heare some ready to question,

Whether all sinnes to a believer are pardoned, past, present, and to come? Object.

If thou seriously considerest what I have already said, it might Sol. All sins par­doned to a believe, past, present, and to come. be a sufficient answer to thy demand; but, if possible, I shall desire to answer thee more fully. We are to consider, that before we were actually, Christ Jesus died, and when he died he bore our sinnes in his owne body, the punishment that we deserved, Christ suffered, he is and was our trusty Advocate that pleaded our cause and satis­fied the Law, against which the sinne was; so that condemnation is by a Law; take away the Law the condemnation ceases. Now Jesus triumphed over our sinnes and the Law (as I shall shew more fully anon) on the Crosse, and made a shew of them openly: So that they could never be able to returne upon us to condemne us; and under this consideration I affirme all sinnes past, present, and to come, were then pardoned by the bloud of the Crosse: For as Christ at once died for all sinnes, past, present, and to come, so were they pardoned. Which pardon was given to Christ, for him to communicate to us; Which leades us to the second considera­tion, namely, our guilt, feare, horrour and terrour, and Christs love to us then; for he having obtained our pardon, as he obtain­ed it he gives it to the soule a full, compleate, perfect pardon, say­ing after this friendly manner, Thou that hidest thy selfe in the staires, and in the clifts of the rocke, in a desolate and forlorne condition, that waterest thy bed with teares, and expectest nothing but wrath, feare not, though thy sinnes be as scarlet I have made them as white as snow: And so commands Satan their Goalor to flye, the Iron gates of their owne guilt to open, and takes him by the hand and leades him into the Paradise of God by faith, into his Fathers Kingdome: which act of Christ upon mans spirit is mans Justification; according to that in the Acts, We preach remission of sinnes by Jesus Christ, for every one that believeth is justified from all things: (marke the word,) from all things, from which he could not be justified by the Law of Moses. And in ano­ther place, You hath he quickened, who were dead in sinnes, having forgi­ven you all trespasses. Minde it, the worke is done, the Law cannot charge him; so that if a Saint sinnes now (as in truth wee doe, For be that saith he hath no sinne, is a lyar, and deceiveth himselfe) he may looke to his Advocate, pleading satisfaction already given; trium­phantly singing, There is now no condemnation or damnation to him that is in Christ with a sure confidence; None can now legally (thoug ma­ny may unjustly) lay any thing to his charge, for God justifies him; he that was offended is satisfied. Neither can any condemne him, for tis Christ that died for him: now in this sense likewise it is [Page 50] very sure all sinnes past, present, and to come, are pardoned; for this second is onely the declaration of the first.

Against what I have here written, I know many object, That the Obj. Servants of God in the Old Testament, as David, Daniel, &c. prayed for pardon of sinne, and that Christ commanded his Disciples to pray for the par­don Matth. 6. 12. 1 John 1. 9. of their sinnes, and that we are required to confesse our sinnes one to ano­ther, and pray one for another; and God himselfe saith, If we doe confesse our sinnes, he is faithfull to forgive them; therefore, they are not all pardoned at once, if they were, what need we pray for them.

As to the examples or precepts concerning praying for pardon Sol. of sinne, I answer, That it was a sutable act to that state and ser­vice, that consisted in a legall dispensation; they saw not so clear­ly the things we see; they were continually to offer sacrifice for sinne, and surely those that might offer sacrifice for sinne, might pray for the pardon thereof; So that their praying for pardon of sinne no more proves it our duty, then their offering sacrifices makes it a duty to us so to doe.

As to that precept of Christ to his Disciples, we are to minde, that Christ intended not alwaies to confine his Disciples to that manner of praying, but that forme was agreeable to that dispensa­tion; for the Kingdome of Heaven was not then come, It was but at hand; but now it is come, and we may boldly goe to God.

As concerning the other Scriptures that say, Confesse your sinnes one to another, and If we confesse our sinnes he is faithfull to forgive us: If you consider what I have said before, it might be sufficient. These expressions onely speake of a forgivenesse and acquittall in a mans Conscience: So though a soule may be in some doubt, these are an encouragement for him not to hide his face, and runne away in feare, but boldly to acknowledge them upon the head of the Scape Goate the Lord Jesus; and God is just and faithfull to forgive them, that is to say, to manifest the forgivenesse of them to thee; for sinne is either chargeable before God, or in the Conscience; before God it is not; therefore in Conscience onely; and as it is chargeable, such is the forgivenesse; it many times fares with a Saint, as with a man arrested with a Bond formerly cancelled; the man hereupon is filled with feare, beginning to call in question whether his surety hath cancelled it or no, and so calls upon his surety for the produ­cing his Bond, that he may be assured he is freed from it by the Law, though unjustly vexed for it: Even so, I say, fares it many times with a Saint; Jesus Christ hath told him, the Law is satis­fied, [Page 51] his debt paid, the bond cancelled; the Devil assalts him, sets his sins, his debts in order before his eyes, and 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 [Page 52] 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, tis 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 Ʋertue 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 was the same, yet the Sol. administration was divers: The Law of Moses was added because of trans­gressions, the Law entred, that the offence might abound, that the exceed­ing [Page 54] sinfulnesse of sin might be disovered, that so it might discover the dead sinfull estate they were in, that thought themselves alive: For by the Law, is the knowledge of sin. The offence was before, but a­bounded not; Man I say, was even dead in sin, stupid and carelesse, till the Law was given on Sinai: Then thundered out curses, that is to say; now God was resolved to make appear the wickednesse of sin: but this was only to Israel, a chosen people, other Nations had not this priviledge: for this Law we must understand was not given a­lone to them; for the service of God and the promises were annexed to it; they had many types to hold forth their Saviour the Lord Jesus to doe that for them that might answer for what they themselves could not doe; and by this were the Gentiles (for so the Jews cal­led the rest of the Nations) hedged forth; this was a partition wall: Now Paul was once alive without the Law, viz. in his own conceipt, but when the Command came, sin revived; for the Law was given that the of­fence might abound; and Paul died, viz. saw his dead condition; so that the Commandement which was appointed to life, that is to say, to drive men to Jesus; for the Law was a School-master to Christ; even the Law of Commands, whippings and lashings, as wel as the Law of Cere­monies, shadowing forth Christ to us, Who is the end of the Law for righteousnesse. Hee found was to death to him, that is to say, through the deceitfulnes of sin slew him, as being the executioner against him: so that this Law was but the fuller discovery of the other Law: for the curse was all one.

But because the Law is to be considered several waies, I shall shew Vnder what consideration we are freed from the law. you in what senses we may look upon the Law, and in which sense we are freed from it. Now we may look upon the Law foure man­ner of waies,

First, As a covenant of works, Doe this and live, do it not, and thou shalt dye.

Secondly, As given by Moses on Mount Sinai.

Thirdly, As written in the heart in the first Creation.

Fourthly, As written in our hearts in the second Creation by Christ Jesus.

The two first waies are as two legal coppies, the one appearing more plainly to be read then the other; this Covenant of Works to Adam, If thou doest this, thou shalt dye, was written in great Letters (as I may so say) to Israel.

the wrighting of the Law, of loving God, and our Neighbour, in the heart, in the firs [...] creation, is faire written by Jesus, by the finger of [Page 55] Gods spirit in our heart in the new Creation, Jeremiah 31. I will write my Law in your heart, saith the Lord.

Now if you consider the Law, as given by Moses written in Ta­bles of Stone, it was to the Jews the ministration of death, or a Co­venant of workes, to which appertained ceremonies and sacrifices: In which sense we Gentiles neither have, nor ever had any thing to doe with it; it was onely so given to the Jewes: Therefore it is said, We are not come to Mount Sinai, that might not be touched; but to Mount Sion, the grace of God in the Gospell.

Now if you consider the Law as a Covenant of workes to Adam, though we were under it we are freed from it; for what curses the Jewes were subject to by the Law, as written in Tables of Stone: we were, as the Law at first was written in our hearts, likewise subject to: For Abraham had two sonnes, the one by a Bond-maid, the other by a Free-woman; the one from Sinai engendring to bondage, the other from Mount Sion; one of workes, the other of grace: We are now freed from the curse of the Law, and there is no Condemnation to them that are in Christ Jesus.

As by the first Adam sinne entred into the world, and death by sinne, so by one man, Jesus Christ, The free gift came of many (yee all) offences, of them he died for to justification of life; it is not now said to us to doe this and live, but because you live, therefore doe this; 'tis not now said, If thou eatest (I meane to the Fathers chosen ones) thou shalt dye: but being dead thou shalt live by Jesus Christ; if thou sinnest thou hast an Advocate Jesus Christ the righteous, who covers all thy sinnes, so that the Gospell brings good newes: and hence is it that we heare so much of life eternall, and freedome from the curse; which makes mee desire thee to looke a little backe to the variety of Gods dispensations till Christ.

Adam sinned, in dying he died, Christ was immediately promi­sed; wee heare not much (though something) of the wickednesse of sinne, or the greatnesse of punishment, nor much of a Redeemer: And yet was Adam saved by faith in Christ as well as we; and the same way did condemnation seize on the unbelievers then as well as now.

A little after we have more of Christ in a promise to Abraham, and a good land must type forth salvation, and Circumcision was given in token that Christ should come of the seed of Abraham: and then we heare more of cutting of from the people. A while after this the Law was given by Moses, then Lightning and thunder streamed from the [Page 56] Mount, fire flashed in their faces, blacknesse of darknesse, tempest, and the sound of a trumpet terrified them; yea, then they heard the voice of words, which they were not able to beare, therefore they entreated that they might not be spoken to them any more, for they could not endure that which was comman­ded, yea, it made Moses himselfe exceedingly feare and shake. Now it was, that which was threatned before, roused up it selfe in more terrible appearances: Now likewise appeares more of Christs sa­crifice: Priests and Divine Service were all instituted to hold forth Christ, little yet of eternall wrath or life was manifested but in shadowes: Cursed be thou in thy basket and store: Blessed shalt thou be, and eate the fat of the good land: Of this nature the cursings and bles­sings seemed to be then, yet the same way of salvation and damna­tion then as now.

But the same God that spake before sundry times, and divers manners, hath in these last daies spoken by his Sonne; now life and immortality is brought to light by the Gospell, now the Vaile is rent in twaine, now are Jewes and Gentiles both in one estate, and now soundeth the noise of hell fire, eternall wrath, the second death, and destruction; now are we delivered from our enemies, that no curse can come nigh all our dwelling places.

The Law was holy, just and good, how comes it to be done away? Object. Sol.

I answer; God ordained sacrifices, they were holy, just and good, and yet were to give way to that substance: the dispensation of God was righteous, and yet to give place to the last ministration by Christ from heaven.

Is not the Law a rule of life to us, how then can it be done away? Object. Sol.

If you consider what I have said, you may easily be satis­fied.

If you meane by the Law the substance commanded in the Law, I say tis, and alwaies was for the substantiall matter in the Law written in the heart in the Creation; in Tables of stone to the Jewes, and in the heart by the spirit in the Gospell; which is, Love God and thy Neighbour, is one and the same: But if you meane the Law as given to Moses the Mediator of the Old Covenant; to which appertained the wordly Sanctuary, &c. it neither is, nor ne­ver was to the Gentiles.

How can it he said, Wee be free from the Curse of the Law where we are Object. yet subject to sorrow, labour, sicknesse and death, which are Curses of the Law?

I answer; That Saints are subject to death and sicknesse, &c. Tis Sol. [Page 57] true, but not upon the same account as others, is as true. The na­ture of all these things are changed, the sicknesse of the body re­dounds to the soules health: The labour of the body serves to minde us that our rest is not here: Death in the flesh serves to passe us to our rest and blessednesse; for Blessed are the dead that dye in the Lord, for they shall rest from all their labours, and their workes follow them. Hence Paul wisely Desired to be dissolved that he might be with Christ. Hence he glories in tribulation, which if curses to him he could not have done. True it is, these are curses and poyson to the world, but to a Saint they are blessings and medicines well prepa­red by the skilfull art of our great and charitable Physitian, the Lord Jesus.

But God punishes his people for sinne, how then can they say, Curses are all Object. done away.

If by punishment you meane an execution of justice upon an of­fender Sol. in satisfaction of a Law, which is properly, only and truly punishment. I say, God punishes not believers at all, there is no curse in their habitation, no poison in their cup, their portion is grace, mercy, pardon, healing and salvation.

But some say, God himselfe saith, You of all Nations have I knowne, Object. therefore will I punish you for your iniquities.

To that I answer; That is a threatning sutable to the dispensa­tion Sol. of the Covenant of workes, to that state the Jewes were trained up in; but now in the Gospell the language is altered, for God now appeares to be love; Now if we sinne, it is said, We have an Advocate.

But God in the Gospell saith, Whom I love I rebuke and chasten; Object. therefore he punishes his beloved for their sinnes.

I answer to this, First, Affirmatively; That God doth afflict his Sol. people for sin, yea, his beloved: But,

Secondly, I say Afflictions are to them no curse at all, but a lo­ving correction of a loving Father: not to satisfy his wrath (for he hath seen the travell of his Son, and is already satisfied) but to manifest his mercy, it being for his childrens healing, safety and prosperity; they rather publish his love then his wrath: For whom he loveth he chasteneth, and whom be receiveth he scourgeth. There­fore saith the spirit to the Saints, If you endure chastening you are dealt withall as Sonnes; If you are not chastised, you are bastards and not sonnes. Affliction is for their profit, as necessary for them as their meate and drink. Before we be afflicted we goe astray. [Page 58] Afflictions are a fruit of the Fathers love in Christs death, there­fore called, the dyings or markes of Christ Jesus; they are sent to crucify the sinnes in us that crucified him; they are as fire, to pu­rify, not destroy, the gold; they yeild the peaceable fruits of righ­teousnesse (though for the present they are not joyous) to them that are exercised therein; If wee suffer with him, wee shall also reigne with him. And yet we must note, that afflictions (though many times they be) yet are not alwaies sent as a chastisement for some particular sinne, but for the shewing forth the power of God; as Christ speakes in the case of the blinde man. To conclude this of the Law, I say we are freed from it as it was a Covenant of works, which was a dispensation of God to the Creature, by which he ne­ver intended life to the Creature, but to advance the glory of his his Sonne, in shewing them their weaknesse and sinfulnesse. But as for the substance of the matter contained in the commands, it is I say againe, a standing rule to all generations; and he or they that walke not according to it, it is because they have no light in them: To love God and our Neighbour, the substance of the Law is our duty as well as any others.

Chap. XIV.
Sheweth some other effects of the virtue of Christs death.

7. BY the death of Christ the wall of partition betweene Jewes The partition wall is broken downe by the death of Christ. and Gentiles is broken downe, and all the writings of Ordinances taken out of the way: Before it was said, In Jerusalem shall they worship; but now, Neither in this Mountaine, nor in Jerusalem; That is to say, the Father makes no more difference of places; there is now neither Jew nor Gentile, Barbarian nor Scythian, bond nor free, Master nor Servant, but all are one in Christ Jesus; Now neither Circumcision nor Un-Circumcision availeth any thing, but a new Creature.

8. All types, shadowes and figures are now fulfilled. Here I Types and shadowes ful­filled by Christs death. might be large, but I shall onely name some few particulars; As

First, Circumcision held forth Christ to come in the flesh, of A­braham, of the seed of Israel, and obliged to the keeping of the Law; now is Christ come, and the Circumcision is of the heart, & Christ hath fulfilled the Law.

Secondly, All sacrifices, peace offerings, sin offerings, trespasse offerings, are all ended in the body of Christ; He is the Altar; The propitiation; The true living Temple; The habitation of God and the Saints; He is the true Manna; The true Joshua or Jesus, that conducts us into the true Land of Canaan; He is the Sampson, that by his death destroyes his enemies; He is the true David, that sits on the Throne for ever; He is the true Arke of our salvation; He is the true Lamb; The Stape Goat; The First borne; The true Priest, Prophet, and King; He is the the true Rocke, out of whcih flow living waters; He is the true rest; He is the Deliverer of his people; He is the true Joseph, that was sold into a strange land to provide for us against a day of spirituall famine; He is the true watchman and shep­heard of his people: But of these I must say with our Apostle, I cannot now stand to speake particularly.

9. He hath by this death purchased for us 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. [Page 60] 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 [Page 62] 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 'tis 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 [Page 63] 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 'tis 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 [Page 64] 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, [Page 65] 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 tis 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 [Page 66] 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 [Page 67] 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 tis their owne words, not Christ, that is so much doted or admired by these Disciples, of whom, through their faire words, they have made merchandise for Satan.

Lastly, Christ teaches the soule infallibly there is no guile in his mouth; his words are not yea and nay, but the truth of God; the unquestionable truths of God; he speakes not at peradven­ture.

I thinke this is true, I suppose it to be true, and the like doubt­full phrases; but saith, This is the voice of the God, of the Lord, of him that cannot lye: Oh blessed are all that are thus taught of Jesus Christ; his words are the sure words of prophecy, whereto wee doe well to give heed.

Lastly, A word or two to the subjects to whom this light re­veales The subjects to whom this light is disco­vered. the matter. I have before showne to be the substance reveal­ed, and they are two fold, according to the diversity of the matter revealed.

Now the matter revealed is, either the mysteries of the Fathers love to a poore soule, which is hidden from the wise men of the world; and this the true light discovers onely to the children of the Kingdome: Or else,

2. The matter revealed is, the truth of God barely and nakedly, as it is in it selfe without the soules interest in it, to whom it is re­vealed. And in this sense Saul was among the Prophets; and the Spirit of God was upon Balaam, whereby he knew Israel to be blessed, though himselfe partook not of that blessing: In this sense the spirit gives gifts to the rebellious; this is a receiving truth, but not in the love of it; from which a man may utterly fall away.

Though a man hath all knowledge, yet if he be not a chosen ves­sell of the Father, and have not the understanding of the Fathers love, he may, as Judas, fall away from his profession, and goe forth and hang himselfe, as he did; yea he may be a Cast-away for all that; tis not mans knowledge, but Gods love, that saves a soule.

Christ many times makes use of men for his owne glory; whose names are not written in the Lambs booke of life. But it is the portion of the chosen, called, and faithfull ones of God, to be taught savingly, knowingly and powerfully; through which teaching the wisedome of the world in them; and the mysterie of iniquity that before had taken the soule captive, are now put to silence and to flight: To these, his words are as a fire going out of his mouth to the consumption of that drosse that remaines in them, whereby they become a pure and refined people.

Chap. XVII.
Sheweth what the Kingly office of Christ is, and the excellen­cy thereof in ten particulars.

I Have already shewed you, that whatever the Father hath ap­pointed for us to enjoy, he sent his Sonne by death to obtaine it; and whatever he by death procured, as he is a Prophet, he makes it manifest, according to his manifold wisedome: And now I am come to declare, that whatever he, as a Prophet, foretels or reveales for us, as a King he powerfully effects, for his word returnes not in vaine. Which Kingly office is committed to him of the Father, What the Kingly office of Christ is; for the ruling, governing and ordering his Kingdome after a just and glorious manner: in which office these severall things are con­siderable.

  • 1. The King himselfe.
  • 2. His Kingdome.
  • 3. His Lawes.
  • 4. His Officers by which he rules.
  • 5. His Enemies.
  • 6. His Victories.
  • 7. His Souldiers.
  • 8. His Weapons.
  • 9. His Rewards.
  • 10. His Judgements.

1. The King is the Lord Jesus Christ, Emanuel, the Prince of Peace, Christ is King the Captaine of the Lords hoasts; who enjoyeth his Kingdome,

[Page 69]1. By inheritance, it is his birthright; He is the first-borne, the By inheri­tance. heire of all things; tis he that was borne King of the Jewes; he is the el­dest Sonne, the first begotten Sonne, the expresse image of the Father.

2. By designation or appointment of the Father; the Kings of the Jewes were anointed by the Lord: But all the majesty, sove­raignty By appoint­ment of the Father. and authority that was in them, was but the shadow or fi­gure of the excellency of our King, the anointed of him that said unto him, Son, thy throne is for ever and ever: He is the Lords anoin­ted, whom God hath made Lord of all.

3. By conquest; This Jesus that was borne to all, must fight for it before he hath it; and so he doth: for by death he shew all his By conquest. enemies, and obtaines a glorious Kingdome: Whose fitnesse for the managing of his Kingdome appeares,

1. In that he was the first-borne of God; the expresse image of his Fathers person; A Sonne begotten in his Fathers likenesse. Saul the King of the Jewes was taller by the head and shoulders then any of the people: I am sure this King is fairer then the children of men, who in all things hath the preheminence for beauty and personall excellency, Men and Angels fall downe before him, he surpasses them all.

2. In that all Kingly virtues center in him; the confluence of all the excellency of heaven and earth dwell in him; his wisdome is matchlesse, his power boundlesse, his riches inestimable, his love unparalled, his justice unquestionable, his innocency admirable: some Kings have onely a name, but he hath power too, and a more excellent name then they all: Some have power, but want wisdome or love, but all things desirable and virtuous are to be found in him, and in him alone.

2. His Kingdome bespeakes him altogether worthy; and this Christ hath a Kingdome which is over this world. is threefold.

First, over this world, a civill Kingdom; therefore is it said, He is King of Kings, and Lord of Lords, and only Ruler of Princes; in this Kingdom is his dominion, from one end of the earth to the other; the subjects whereof are all men as men, for whose use are all the Creatures gi­ven; that they have a right to them, a propriety in them, and may not by any be defrauded of them; which Kingdome is his, for He made all things in heaven and earth, and in him they consist, Coloss. 1.

Secondly, Of Grace, Christ hath a Kingdome in the world, which Of Grace. is not of the world; which is called, the Kingdome of heaven, or the Kingdome of God: Now this is a Kingdome, or dominion, or rule that Christ hath, and exerciseth in the heart of a Saint: therefore [Page 70] is it said, The Kingdome of God is within you; and this consists in righ­teousnesse, peace and joy in the Holy Ghost: the Children of which King­dome Rom. 14. 17. be the Saints, bodies and spirits, who are called the King­dome of heaven: For the word, Kingdome, sometimes signifies the Subjects ruled, or the rule a King hath in his Subjects.

Thirdly, Of Glory; which is called the Kingdome of God, in­to Of Glory. which onely an entrance is ministred to us here; this we believe by faith, and seeke by faith, and shall receive at the last day, when Christ shall say, Come yee blessed of my Father, inherit the Kingdome pre­pared for you: It was prepared for them before, but not actually en­joyed by them till the resurrection of their bodies. This is the Kingdome in which God is all in all; which is onely the portion or inheritance of those that are written in the Lambs booke of life.

3. Christs lawes are very excellent; his yoake is easy and his Christs lawes what. burden is light: Oh how hard a matter was it, yea impossible, to fulfill Moses his Law, but Christ communicates of his fulnesse, that we may fulfill the royall law of love; which lawes are either

First, Civil lawes, morall lawes, lawes of justice and equity be­tweene man and man, whereby every one enjoyes his right without oppression; this is a distinct law, a distinct region, wherein the Lord Jesus the Lord of all, administers in a distinct manner, as be­ing peculiar to his first Kingdome, which is over the bodies of men as men.

Secondly, Spirituall lawes, lawes of obedience of life, of joy, peace and righteousnesse; which are lawes that the first Kingdome are ignorant of; it is of a more high, divine and excellent nature; whose subjects are not every particular man and woman in the world, as are the subjects of the earthly Kingdome, but they are a chosen people out of the world, whose lawes are of another nature, to be performed by another principle, after another manner, which the other Kingdome can take no cognisance of, being lawes to the thoughts, to the soule, to the body, to the whole man.

And Lastly, is the law of love, (if I may so call it) which en­dures for ever in the Kingdome of glory, wherein Saints en­flamed with the fire of divine love, praising and singing Hallelujahs to the Lord. I might hereto adde the law of faith, but it is inclu­ded in the other.

4. Chiefe officers or Ministers proclaime his Excellency, and they are two-fold.

1. Civill, and these are Magistrates, whose worke is to rule by the principle of justice and equity, doing to others as they would have done to themselves, and not by their owne lusts or wils: this is tyranny, oppression, cruelty and injustice, whereby men looke liker to the subjects of the God of this world the Devill, then like the Magistrates of the Lord. This their power is created of God, to which all men, even Saints, considered as men, are to be subject, not for wrath, but conscience sake. As for the title of these Officers, its not essentiall to the office, whether it be of Kings, Lords, Com­mons, Judges, Emperours, or the like: The worke I say is justice in things civill. Now the Lord will not have these Officers goe forth of their owne sphere to meddle with the affaires of his o­ther Kingdome, for these reasons amongst many others.

First, Because the Lawes of this Kingdome, and of the other, viz: Reas. 1 his Church, are distinct; the lawes of the Saints are not of a cor­porall or bodily nature, but all spirituall.

Secondly, Because the punishment of the offences of both are Reas. 2 divers; the worldly Governours doe refraine the outward man, and punish that; but I wonder wherever the Gospell of Jesus com­mands a bodily punishment for the Church to inflict on any: I ac­knowledge a Saint may be considered two waies; either as a man of the world, living as a man justly among men, or as called from the world into the profession of Jesus; which two Kingdomes in no wise destroy each other; for the first of these is made subject to the last, and the last perfects the first. Now, if a Saint offends the Ma­gistrate by any civill offence, the Magistrate may corporally inflict a punishment sutable to his offence; and so may the Church in­flict punishments likewise, though of another nature; for there is no reall offence against the Magistrate, but is an offence against the Church: but tis not so on the contrary.

And whereas, I say, the first Kingdome is to be subject to the se­cond, my meaning is, that Magistracy is inferiour to the spirituall government of Christ in his Church; and though a man be a Ma­gistrate, he is never the nearer heaven for that; but if he will be ruled as one of Christs visible Church or Kingdome, he must be­come a Member thereof; for a Magistrate is no Church Offi­cer.

Thirdly, Because God hath furnished them both with a suffici­ency Reas. 3 to discharge their severall offices without encroaching or de­pending each on other. Surely the King or Parliament of England [Page 72] would take it as an high affront, if any should tell them they are not able to governe the the Kingdome without the helpe of Spaine or Italy; I assure you it is a greater affront to Jesus Christ, to say his Church may not be well ruled without civill Magistrates; for this is certaine, that there is a greater disproportion betweene the go­vernment of the Magistrate, and the Church, then betweene the go­vernment of England, and Italy or Spaine. For the subjects of all earthly governments are men as men, and the lawes ought to be all one substantially, minding the well-being of the naturall man; for whatever tends to the violation of the outward peace and quiet betweene men and men, let the Magistrate looke to that, for that is the adequate object of his office. But now the subjects of the Church are men called out from men; they are Saints by profession, whose whole administrations are farre different from the other.

But Christian Magistrates may be Church Officers, though others may Object. not.

That a Magistrate may be a Christian, 'tis true (And Oh that Sol. all Magistrates were Christians) but that a Christian Magistrate is no more a Magistrate, nor hath more power then a heathen Magi­strate, is as true. Obedience to Nero was commanded by Paul, who surely was not a Christian Magistrate: The terme of a Christian Magistrate, I feare, deceives many simple soules: I am to yeild obe­dience as well to a Heathen, as a Christian Magistrate; for we are commaded to give to Cesar the things that are Cesars, and to Christ the things that are his.

As for the Kingdome of Glory, in it there be no Officers, for God is all in all there; there is no Temple there; nothing but love; the Saints being once glorified Jesus, are resigned up to the Fa­ther, and Christ himselfe becomes subject, That God may be all in all.

What is it for the Kingdome to be resigned up by Christ to the Father? Object. Sol.

I answer; The Kingdome is all the Saints of God that ever were or shall be: the resigning them up to God, is Christs giving up all the Saints and his Saints and his rule and authority into the hands of the Father, from whom he received them: as if he should say, Father, thou hast given me people to rule over, to overcome their ene­mies, and to glorify them; Lo I have now done all my worke, I have no more to doe, here is my Kingdome, my children and bre­thren, I resigne up all into thy hands. And now the Sonne is sub­ject also, that is to say, the man Christ, the Mediator between God [Page 73] and man, puts off all his robes of power and government, and they are all swallowed up in the Godhead; that now there is no more dispensation or ministration by Jesus the Mediator: but God the Father, that eternall being, is all in all, that is to say, no Ruler appeares but he: the Kingdome of Christ is an everlasting Kingdome, now abiding for ever with the Father, where Christ for ever remaines as an elder brother, with this honour, that tis he alone that hath brought us to this dignity.

When shall this Kingdome be resigned up to the Father? Qu. Sol.

It is at the end of all things, when all rule, and all authority, and power, are under him; which shall not be till the resurrecti­on of the body: Therfore saith the Scripture, Tis when all things shall be subdued unto him, for he must reigne till all his enemies are put under him. So that if any man shall say, the Kingdome is now resigned to the Father, he must needs affirme Christ ceases to reigne, for then must the Son be subject.

But say some, though Christ may reigne in some, yet he may resigne up o­thers unto the Father. Object.

Poore man! Why labourest thou so much to shake off Christs easy and delightfull yoake? Why strivest thou to be out of Christs Sol. reach? I assure thee if thou art not under Christs government, thou art under the rule of Satan the God of the world.

If the Kingdome be resigned up to the Father, then are all Christs enemies subdued under his feet, and Christ ceases to reigne any more; but surely all his enemies are not yet subdued to him: Hast thou never an evill thought in thee, no sinne at all? If thou shalt say thou hast not, thou deceivest thy selfe: but yet if it should be true, Hast thou no imperfection left? Is thy body dead, and raised from the dead? Surely no: But was it true that Christ hath never an enemy left in thee, hath he none no where else? What meaneth the opposition of the world to the Saints? What mean­eth all sicknesses and sorrowes, teares and troubles? Now these e­nemies must first subdued: Christ resignes not up his Kingdome bypeice-meals; but when all his work is done, then cometh the end.

Secondly, Spirituall Officers; as there is a Civill Kingdon e in which are Civill Officers; so hath Christ a Spirituall Kingdome, which is his Church; in which are Spirituall Officers: of which in the second part of this Discourse.

5. We are in the next place to consider Christs enemies, which hold Christs ene­mies. forth a necessity for Christ to reigne; and they are severall: yet [Page 74] all conspire in one, the ruine of the Lord Christ; which enemies heads I shall reduce to these.

1. Satan, the grand enemy of the Lord Jesus; there is a seed of enmity sowne betweene Christ and his generation, Michael and Sathan. Luke. 8. 30. his Angels, and the Devill and his Angels. This is that wicked one whose name is Legion, (because there are many Devils) that as­saulted Christ in the earth, and all that are Christs, while on the earth: this is he that compasseth all the world, to dethrone Christ from his dignity, who is against Christ.

2. Sinne; If it were not for sinne, Satan could doe us no harm, Sinne. sinne is that which causes man to mourne all the day long; which sinne is either open or secret, errours in doctrine or pra­ctise.

3. Wicked men; the wicked Kings and Rulers of the earth; Wicked men. the men of this world, whose eyes are blinded: and such are wee by nature, being dead in sinnes and trespasses. We in our owne minds are enemies to him. Herod and Pilate, though at difference, could agree together to crucify Jesus: Yea, whatever stands in oppositi­on to Christ, is his enemy: which leades us to consider,

6. His Victories; these, I say, proclaime him King; he hath Christs victo­ries. overcome all his enemies: his Victories may admit of a threefold consideration.

First, as they are atcheived against the enemies of his owne per­son; and so hath he conquered the Devill, for he destroyed Satan and sinne: For he that knew no sinne was made sinne for us, and carried our sinnes away in his owne body, and overcame death, for he could not be held of death, but ascended from the dead. Yea, he conquered all his enemies; it was a crucified Jesus that pricked the Jewes to the heart.

Secondly, as they are performed in Saints; which likewise ad­mits Christ en­lightens the understanding of a threefold consideration.

1. Over their understandings; We are all naturally in the dark, ignorant of God; yea, We sit in darknesse; yea, The God of the world hath blinded our eyes: but now comes Christ, and bindes this strong man, and opens our understanding, whereby we come to know the Mysteries which were before hid in God: therefore is it said of him, He shall give light to them that sit in darknesse.

2. Over their wils; if Christ should never so open their under­standings, Rescues our wils. and not conquer and rescue their wils, he would be a Saviour but of some part of the man, and so would be an imperfect Saviour. Our wils are fattered and chained, they seeke nothing but [Page 75] vanity all the day long; but now comes the Lord Jesus as a migh­ty Conquerour, and powerfully rescues our will from the hard bon­dage wherein it was made to serve, by Satan and sinne; and so causes the soule to will the things of God: Therefore is it said, Tis God that worketh in us both to will and to doe, of his good pleasure. We natural­ly will nothing but vanity, but through his good pleasure we are made able to will the glory of God, and life eternall. But methinks I heare some demanding.

Have not all men free will to be saved? Qu. Sol.

To which I thus answer; If by free will you understand a vo­luntary desire or choice of the will from the true understanding of salvation: I say no man, as a meere man in the world, hath any such will; for our will is enslaved: We are the servants of sinne by na­ture: and tis the alone worke of the spirit to renew this will, to rescue it from the tyranny of Satan; but yet may some que­stion.

Whether every man that wils salvation may have it? Qu. Sol.

To which I answer; If you meane by willing salvation, a desire of salvation, from a true understanding of God in Christ, which is the hungring after Christ: I say, whoever wils salvation or the Lord Jesus, let such a soule feare not, but boldly goe to, or believe on, or rest upon, and be confident in Christ, For all that hunger and thirst after righteousnesse shall be filled. But the power thus to will or desire is onely of the Lord, Who onely worketh to will and doe of his good pleasure. Our King Jesus in the salvation of any soule, first, disco­vers his owne excellency, then causes mans will, before averse, to chuse it: which he doth through the mighty power of his Kingly dignity.

3. The Lord our King workes upon the affections. We that be­fore Christ over­comes our affections. had all our joy in the earth, love in, to, and upon the world; whose feares were of a carnall nature, are now made able to love Christ, delight in Christ, rejoice in him, feare him and obey him: and that is performed by him as a mighty King, That rules in the midst of his enemies: whose power is irresistible, For whom the Father foreknew, he did predestinate to be conformed to the image of his Son: Tis not said, whom he foreknew would believe and be conformable, them he glorified; but whom he fore-knew, he did predestinate or fore-appoint, or ordaine, should believe, and be conformable to the image of his Sonne; And whom he did predestinate he called, and whom he called he justified, and whom he justified he glorified; We love him [Page 76] because he first loved us: And therefori is it said, We are translated from the Kingdome of Satan unto the Kingdome of his deare Son.

Thirdly, We may consider his victories, as atcheived against all our enemies as within us, so without us, as Satan, Death and Hell, and the like: but I shall here onely minde the world the wicked and ungodly thereof those that were fore-ordained of old to con­demnation, the world is an open enemy to Jesus; which appears by the words of God, saying, That enmity was put betweene the Serpents and the Womans seed. Now tis the Lord Christ that Strikes through Kings in the day of his wrath, and wounds the heads over many Con­tinents.

If the world 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, Ʋnder 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: Tis 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.

  • [Page 78]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 [Page 79] deserved these rewards; but the reward is, of grace, of him that worketh and rewardeth the worke.

Now besides the sweet sanctification, constant supplyes, abun­dant experience, and great joyes they are refreshed withall, while they follow Christ, being made faithfull to the death, there are two things as just rewards conferred upon them; As,

First, The resurrection of the body; This is a great priviledge to the Saints; it is the way to life eternall: Be thou faithfull unto the death (saith the Lord Jesus) and I will give thee a crowne of life. He that loses his life for Christs sake shall finde it: He that believeth on mee (saith Christ) I will raise up at the last day. Now the body that shall be rai­sed up, is the same numericall or organicall body that suffers with Christ, or which men have power to kill (when the spirit or soule cannot be killed, because it is immortall) shall be raised up againe.

But may some say, how can this be, that the same body should be raised a­gaine Object. which is laid in the dust, resolved into the foure Elements, eaten by wormes of the earth, or fishes of the sea; which fishes againe are eaten by men, and become nourishment to them; and so the body suffer severall muta­tions and alterations.

Why wondrest thou how that can be, more then thou wondrest Sol. that thou art alive and hast a being: the Alchymist he glories in his separations of severall things mixed or confused together; and thinkest thou it impossible for God to raise up thy body by the power of himselfe. The Apostle, as if he had heard of such an ob­jection, answers it in the Philippians, saying, The Lord Christ shall Phil. 3. last. change our vile bodies, according to the working, whereby he is able to subdue all things to himselfe. Though we can see no reason looking upon it with a naturall eye, yet if we consider that it shall be effected by the same word that said at first, Let there be light, and there was light: Even by the same word that said, Let us create man in our owne image: and did thereby create him, there is no ground at all to question, but the very same word or mighty power is able to raise up thy dead body. He hath said, He will raise up thy body at the last day: And who therefore shall dare to say it, it neither will nor can be.

But some are ready to object, That the Resurrection the Scriptures Object. speake of, is spirituall, accomplished at Christs coming into the soule; but as for the resurrection of the body, that is a carnall thing.

That Christ Jesus at his appearing raises the spirit from death Sol. to life is true; and that he raiseth the naturall body from death [Page 80] to life, is as true: the Scriptures speak of a first resurrection; which implyes another resurrection; for indeed as soone as a soul is tran­slated from death to life, he is risen with risen with Christ; and so is plant­ed into the similitude of his resurrection. But to such who were thus risen with Christ, the Apostles preach another resurrection; viz. the resurrection of the body; as it is said in the Philippians, Who shall change our vile bodies into the fashion of his owne glorious body; the same body that dyes is raised up againe; The same Jesus, saith the Apostle, Whom yee crucified, hath God raised up: It was the humane body of Christ that was crucified or nailed to the Crosse; and the same body that was raised, who said unto Thomas (not believing that Christ was risen) Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side; and be not faithlesse, but belie­ving.

But the Scripture saith, It is sowne a naturall body, but shall be raised a spi­rituall Object. body; therefore tis not the same body.

I answer; It is very true, tis raised a spirituall body; but marke Sol. what it is that is raised a spirituall body: tis the same body that was sowne a naturall body: So that in the resurrection, the natu­rall, sinfull, lumpish, earthly body, becomes spirituall; that is to say, free from that wearinesse, trouble, sinne, corruption and mi­sery that it is now subject to; it shall be then made able to meet the Lord in the Aire: that which now moves not but with heavi­nesse and dulnesse, shall be so lively, beautifull and glorious, that it transcends the tongue or pen of Angels to expresse it.

But say some, It is said, As dyes the beast, so dyes the man; how then say you, man shall rise againe, except the beast may likewise rise againe. Object.

The Wise man speakes not there his owne, but the language of Sol. such worldlings as thou art, that denyes the resurrection: there­fore saith he in the end of his Booke, speaking his own judgment; We shall all come to judgement; which we know is onely true after the resurrection of the body.

But may some say, Are there any so brutish as to deny the resurrection of Object. the body.

Yea certainly; and let us not wonder at it; there were (as there Sol. is now) two sorts of these people that deny the resurrection of the body, in the dayes of the Apostles; As,

First, the Sadduces, that utterly deny it; and truly we have many Sadduces in our daies, who say there is neither resurrection, Angell, nor Spirit.

Secondly, Such who said, the resurrection is past already: which Doctrine the Apostle saith, Is an erring concerning the faith. To both which sort, I shall onely aske them; if they be risen againe, how comes it to passe there is marrying, and giving in marriage? seeing Christ saith to the Pharisees, In the resurrection there is neither marry­ing, nor giving in marriage: and shall say to such that deny the resur­rection (with Christ) They erre, not knowing the Scripture, nor the power of God. The excellency of the bodies resurrection will ap­peare more plainly, if we consider, that

2. The Lord Jesus crownes all his souldiers, being raised from Perfection is the priviledge and portion of those that are raised from the dead the dead, with perfection; with a crowne of life, of glory, set­ting them downe in his Throne, giving them an everlasting King­dome, where neither feares, teares, nor any manner of sorrowes, are able to molest them.

Now the excellency of this condition we have not attained; nor are we able to tell what it shall be: Therefore John sayes, Be­loved, now are we the sonnes of God, and it doth not yet appeare what we shall be: but we know, that when he shall appeare, we shall be like him, for we shall see him as he is. Wee shall then be fully glorious, within and with­out glorious, our soules shall be filled with God. Our vile corruptible bodies shall be then immortall, incorruptible, spirituall and glorious.

The Scriptures say, Let us, as many as be perfect, be thus minded: And Object. againe, Be yee perfect as your Father is perfect: which is a perfection in this life; how say you then perfection is not to be attained till the resurrection of the body.

Perfection, according to the Scripture, is taken either Sol.

Comparatively; and so many are called perfect in compari­son of that wickednesse in the world. Thus Noah was a perfect man: Yea, in this sense one Saint is said to be, to know, more perfectly then another: Therefore saith Paul, We speake wisedome to them that are perfect. He meanes them that were attained to a good degree of knowledge, or to them that were justified: and so perfection in the Scripture is taken for a perfection, or excellency in some par­ticular, above that which is to be found in others: perfection sometimes signifies uprightnesse or sincerity of heart; and so Da­vid hath it, Psal. 37. 37. Marke the perfect man, and behold the upright: And when God saith, Be thou perfect as I am perfect: It is as if he had said, presse forward towards perfection.

But further; A Saint may be said to be perfect in some particu­lar respect; as thus he is perfectly freed from wrath and condem­nation, [Page 82] and thus in justification, is his spirit made perfect: and thus are we compleate in him, who is our fulnesse. Now in these senses Saints are perfect in this world; but if by perfection you understand the most absolute, full and most glorious condition that is the porti­on of every believer to attaine to; which admits not of any trou­ble or infirmity, neither of any increase or want, being uncloathed of all corruption, and cloathed with incorruption & immortality.

I say, This is not the portion of any man in this life; that is to say, while our naturall bodies and soules dwell together; for we must first dye, or be changed (which is equivalent to a naturall death) before this state of perfection. And thus reasons Paul, say­ing, Not as though I were already perfect, or had attained unto the resurrecti­on of the dead, (as some men in our daies vainly affirme themselves to have) but I presse forward. Therefore, saith he, Let as many as be perfect be thus minded. Behold here perfect men, not already perfect; but presse forward towards perfection: This seemes to be a con­tradiction, but there is no such matter in it; for those that were in a sense perfect, perfect in comparison of the world, upright and sincere of heart, having attained to a good degree of knowledge, being freely justified, perfectly united in one with the Father and the Sonne, in a way of relation, doe presse forward towards per­fection; that is to say, that full, compleate, incorruptible state of soule and body, which they shall be invested withall in the re­surrection.

Now if any man, or Saint, shall yet say he is universally per­fect, I shall demand of him, what is it that is so perfect? Whether doe you meane, your soule, or body, or both, or neither, but God in both? If you onely meane your spirit, then doe I demand, whe­ther that be universally perfect? If any say it is, I ask from whence come your passions, pride, boasting, unnaturall affections, unclean thoughts, or the like? But it may be some may say, We are trou­bled with no such things: Well, suppose you say true (which I cannot believe) this is but a perfection of part of the man; for body and spirit make up but one man: what the spirit doth, it doth in the body, being united to the body; and so tis not a full or uni­versall perfection. If thou sayst, thy body is perfect, how comes it then to passe, that it is subject to death? (which naturall death, though some have said, should not come nigh them, yet have they beene deceived, and are now in the dust.) But if you say, soule and body, the whole man is perrect, how comes it then to passe that [Page 83] such imperfect actions are committed by them? Can a pure sweet spring send forth bitter streames? If you be so universally perfect, what need you to eate and drink, and to complain of hunger, cold, or sicknesse? Such things as these with compleate perfection can­not stand together.

But if thou sayst, thou dost not meane that thy externall body or humane soule, are absolutely and compleatly perfected, but tis God in thee which is perfect, as some say: then tell me, whether God in thee is thy selfe? and seeing that thou confessest that thou wast once unperfect, who now art perfect; then tell me, whether God was ever unperfect: for if God was not unperfect, then say I, tis not God in thee, but thy selfe, who art capable from an unper­fect creature to be made perfect. I might be large here, in shewing the vanity of these conceptions, and mans folly, in pretending the enjoyment of perfection, while all men cannot but see imperfect actions flowing from him. And how many soules are deceived in this vaine opinion, because not able rightly to distinguish or divide the word of truth: but I must passe forward.

I am now come to the last thing considerable in Christs Kingly Christs iudge­ment. office; which is, his Judgments: wherein briefly observe,

First, The Judge himselfe; Tis that man Christ, whom the na­turall Jewes crucified, Joh. 5. 29. Who is the Son of man, who is both Who is the Judge. Judge of quicke and dead.

Secondly, The law by which he will judge men; that is, a law of righteousnesse, the word of the Gospell; Jesus was in the The law by which Christ judges. world preached to the Gentiles to be the Christ, the onely Saviour: God the Father gave this record of him, that eternall life was in him, and whoever believed on him should be saved.

The world would not believe it, and therefore dyed in their sinnes in unbeliefe, in that estate of wrath; and therefore this Lord, the Judge of all men, condemnes him for rejecting of him, and con­tinuing in his sinnes: For know this, if a man doth believe in Christ, none of his sinnes can condemne him; the rule by which his word judges, is according to the deeds done in the flesh, whe­ther good or evill.

Thirdly, The persons judged; and they are, good and bad, just and The persons who are judg­ed. unjust, quicke and dead, small and great; and these persons are not, as some conceive, onely sinne and righteousnesse, as they are both in a Saint, but they are those men in whom righteousnesse is revealed, which makes these men to be Saints; or these in whom the God of [Page 84] this world hath sole dominion, which are ungodly: Tis the bodies and spirits both together; tis all nations, sheepe and goats: therefore is it said, He will render to every man; (tis not to every evill or sinne in man, but to the man in whom evill is) according to his deeds.

Fourthly, The sentence pronounced; and that is two-fold; The sentence either,

First, Of joy to the godly; for to them it is occasion of lifting up their heads for joy; a time of refreshing; a time of restitution of all Math. 25. ult. things; a time of redemption for their bodies, tis life eternall; Therefore saith Christ, The righteous shall goe into life eternall; which is the estate of perfection I have before pointed at.

Secondly, Of Terrour to the wicked; and to them it is a sen­tence of eternall punishment; Depart from mee yee cursed: tis the ter­rour of the Lord to them, perdition and destruction; yea, eternall fire; tis hell kindled by the wrath of God.

If any one aske me what hell is, I answer, tis the eternall wrath What hell is. of God kindled in body and soule; an absence of all good; a pre­sence of all misery; tis a fire that never goeth out; tis a stringing worme that never dyeth; tis a consuming consumption; a dying death; a consumption alwaies consuming, and yet never ceases to consume; a continuall dying, that never dies; tis the second death, that endures for ever.

Lastly, The time when this judgement shall be: In this I shall propose these two things.

First, That of that day and houre (if Christ be worthy of beliefe) The time when the judgment day is. knowes no man, no not the Angels in heaven, no not the Son of man himselfe, as he was the Son of man; it comes, as a theefe in the night, unawares to the world.

Secondly, Tis not till the resurrection of the body; therefore is it called, The last day; the dispensation of Christ untill the resur­rection, is called, The last daies; but the last day, in respect of Christs judgement, is onely appropriated to that judgement; tis not till the time of sentence that shall be pronounced upon all men, good and bad.

But say so me, The day of judgement is come already; for Christ judges Object. now in the hearts of the Saints, which is the true day of judgement.

To this I answer; That the word, Judgement, admits of a va­rious Sol. consideration; it is taken either for discerning or pronoun­cing sentence, or condemning; and to speake plainly, tis true Jesus Christ doth judge, that is to say, declare against sinne, and [Page 85] pronounce condemnation as belonging to sinners, which is, while we are in the flesh: but this is no where called, the judgement of the last day: but this judgement that I speake of, is the execution of sentence of the righteous Judge for the absolving and re­warding his Saints, and condemning and punishing the world. Now this is not in this life, in the naturall body. Let me freely ask thee, whether now the wicked be punished? Whether they be con­demned now? Surely thou wilt not say they are in eternall fire, and have all the torment they shall have: now is the time of their jollity, mirth and merriment; the Saints are now in trouble, and the wicked rejoyce: but hearken man what the Lord saith, He know­eth how to deliver the righteous, & to reserve the unjust to the day of condemna­tion: They are now reserved till then: the righteous, who are the children of the resurrection, are kept in their graves, as in a sweet and quiet sleepe, till the resurrection; and then saith Christ to them, Come yee blessed of my Father, inherit the Kingdome prepared for you from the foundation of the world; (though not enjoyed till now) but the wick­ed that sport out the time of this life, must die; for it is appointed for all men once to dye; and they in death are kept in their graves as in a prison, and are raised up (not as a priviledge to them (as some con­ceive) for better were it for them never to rise againe) to condemna­tion; for after death comes judgement: To whom Christ saith, Goe yee cursed of my Father into everlasting fire, prepared for the Devill and his An­gels; who are likewise kept in chaines to the destruction of that day, wherein all secrets of all hearts are judged; which I am sure is not in this life.

Thus have I finished, according to the grace given me of God, the three-fold office of Christ, who is a Kingly Priest, and a Priestly King; who is a Propheticall and Kingly Priest, and a Priestly and Propheticall King, as I may so say What may be attributed to a­ny one office of Christ, all concurre in it; for in every worke of Christ all his offices have a joint operation. Now in Christ is God seene in the most lively appearances of himselfe to the Saints; Gods mercy and justice both reconciled in Christ; his wisedome and power dwell in him; his brightnesse and glory live in him: In a word, whatever the Lord is to a soule, he is it Christ; and it is richly, fully and compleatly in him, who of God is made unto us, wise­dome, righteousnesse, sanctification and redemption.

Chap. XVIII.
Sheweth wherein the Worship of God consists, with the true power and manner of divine Worship, as it consists onely in the Inward man.

HAving, through the goodnesse of God, finished my discourse The worship of God as in the inward man consists. of the true knowledge of God, without which nothing is per­formed well unto God; I am now come to shew wherein the wor­ship of that God consists; which is in the subjection of the spirit unto God; to the will of the Lord; which consists in five particu­lars: As

1. Faith; By believing in God is God glorified: therefore is it In Faith, and what true faith is. Rom. 4. 20. said, We give glory to God in believing: which faith is either a relying or dependance upon the Lord Jesus for salvation, according to the will of God; or a giving credit to the words of God: So is faith the evidence of things not seene, and the substance of things hoped for: that is to say, it layes hold on the substance hoped for, and brings it nigh to the soule: The effects of which faith are, peace with God, victory over the world, and life eternall. The duration of the life of faith, glori­fying God is, till Christ come the second time without sin to salvation; for he that shall come, will come, and will not tarry. Now the just shall live by faith; Now, that is, till Christ comes.

2. In Prayer; This is a part of spirituall worship; which prayer In Prayer; what! true prayer is. is a powring out the soule to God in the name and power of the Lord Jesus by the spirit, for the supplying of our wants; which prayers acknowledge our relation to God, and Gods soveraignty over us: The true prayer of the spirit is not a composed forme of mans invention, but the breathing of the soule by the spirit, after the good things of God: this is to worship God when we seeke to him.

3. In feare, reverence and honour; If I be Master, saith God, where In feare and reverence, and what it is. is my feare? If I be a Father, where is my honour? Therefore must we serve the Lord with feare, and rejoice before him with trembling. The true fear of God is the reverent, high and honourable thoughts and appre­hensions a soule hath of God, as his Lord, Father and Creator, wrought in him by the spirit: Therefore we are commanded, to Feare the Lord and his goodnesse. Which feare is no slavish posture, but [Page 87] a Son-like temper, whereby the soule acknowledges all he hath to be from the Lord; and so lyes low in his owne apprehension, that God may be exalted.

4. In Love; This is that which God commands of us, to love In Love, and what true love is. him, to delight in him; which love to God is the streaming forth of the affections unto God: in which there are these severall in­gredients.

First, A true knowledge of God; of which before.

Secondly, A setting a high price of God; valuing him above all things in the world.

Thirdly, A giving up the soule to God; the understanding to know God; the will to desire him; the affections to embrace him.

Fourthly, The union of his spirit with God, the glory of love is union: love affects union, and is not satisfied with any thing, till he is united with it. Some say, love passes, or emits, or sends forth the spirit of the lover into the beloved. I am sure tis true in divine love, which sends forth the spirit into God: the perfection of which love is when the soule hath nothing, enjoyes nothing, but what he hath and enjoyeth from God; when he willeth nothing but what God willeth; when he can truly say, Thy will, and not mine, be done.

5. This worship consists in praise, and songs of joy, when wee In Praise, and what true praise in the spirit is. would honour men; we set forth there excellency: a soule that truly honours God, rejoices in him, and praises him: Now this praise of God is the soules spirituall acknowledging God to be praife-worthy; preferring God in his thoughts in all and above all; singing in his heart, making melody to the Lord.

I doe but touch on these things, because I shall have occasi­on What the power of in­ward worship is. on to speake of them as they be the principles or foundation of more visible appearances of the worship of God.

A word or two of the power of this worship, that is spirituall likewise; for tis the power of God; tis not of the first creation, but of the second; tis not of generation, but of regeneration; not of mans will, nor of mans activity, but of God that sheweth mercy; wee are all dead in sinne; as void (as naturally in the first Adam) of pow­er truly to serve God, as a dead man is to eate and drinke: there­fore is Christ the power of God unto us, who worketh irresistibly in us. What the true manner of inward worship is.

As the power of divine worship is spirituall, so must the manner [Page 88] be; the heart must be in a spirituall frame united to God; that is to say, in a way of relation unto God, whereby he becomes a ser­vant, a souldier, a friend and Son of God; it must be performed in faith, love, feare and reverence: all these are faithfull and in­separable companions: If a man prayes or praises God, he must do it in faith, love and feare. But to put a period to the first part of this discourse, all this service must be performed to God as in Christ; he that prayes to God must seeke him as he is to be found in Christ; For tis in him in whom onely the Father is well pleased: God in Christ is a Saints rest, delight, fulnesse and glory; a Saint by Christ goes to God, fals downe before him, rejoyces in him, and lives sweetly and contentedly in meeknesse and humility, yet tri­umphantly in the presence of the Lord for evermore.

Here a soule lives with God by faith; crying out, Holy, Holy, Holy, How long shall it be? Come Lord Jesus, come quickly: Longing for the appearance of the day of God, who will render tribulation to every soule that obeyes not the Gospell of God, but eternall life to them that are faith­full to the death. Thus much concerning the true worship of God, as it consists onely in the spirit in the inward man, hid from all men or Saints, having a sweet entercourse with God after an invi­sible manner in the spirit.

THE VISIBLE WORSHIP OF GOD.

Chap. I.
Sheweth what the Visible Worship of Christ is; and a discovery of what the true Gospell to be preached to the world is; with the true Messengers or Ministers of the Gospell.

IN the former part of this Discourse, I have held forth the worship that is due unto the Lord, as it consists onely in the inward man; and am now come to speake of the worship of God as it is visi­ble.

Now the visible worship of God is the subjection What Visible Worship is. 1 Cor. 6. 20. of body and soule to the Lord; according to the words of the A­postle, saying, Glorifie God in your body and spirit: which visible wor­ship shall be handled under a two-fold consideration.

1. As it consists in the visible administration of the Gospell, and commands of the Lord Jesus.

2. As it consists in conformity to the Gospell and commands of Christ; of both which in order, as the Lord shall enable me.

Concerning the first of these (viz:) the administration of the Gospell, and the doctrine thereof, it is two-fold; either to the world, or to Saints: but I shall first discourse of it as it is to be ad­ministred to the world; and herein shall shew,

First, What the Gospell is which is to be preached to sin­ners.

Secondly, Who are those that are to administer, dispence or preach this Gospell.

Thirdly, The manner how they are to dispense this Gospell.

Fourthly, To whom they are to administer or preach this Gos­spell.

1. The Gospell is glad tydings, good and joyfull newes to Jewes What the Gospell is that is to be preached to the world. Luke 2. 10, 11. Isaiah 40, 9. 61, 11. and Gentiles, to sinners by Jesus Christ, Who was born in the City of David, and is come in the flesh, dead and risen againe: therefore saith Paul, We preach Christ crucified, or fastned or nailed to the Crosse, to them that are called, Christ the power of God and the wisedome of God: Therefore is it called, the Ministry of reconciliation, the grace of God revealed. Salvation is onely in a crucified Jesus; eternall life is in him, that is the good newes that is to be divulged to poore sin­ners, even Christ dying to make attonement for sinne, to open the way to come to God; and that Whosoever believes in this Christ shall be saved, and be raised up at the last day. This the Apostles preached, which was glad tydings to the sinfull soule; to Publicanes, Har­lots, the worst of sinners; good newes to a spirit enslaved in sin; good newes to the body, the naturall body; the resurrection of which Paul preached as good newes by Christ, though he was called in question for it: this is the onely Gospell, the everlasting Gospell promised to Adam, shadowed under the law, revealed now; for grace and immortality are brought to light by Jesus Christ. And of this Paul saith, Though I Paul, or an Angel from Heaven, should bring any other Gospell then that I have already preached, and yee have received, let him Galath. 1. 8, 9. be accursed: Therefore saith he againe, He that denies Christ to come in the flesh is Anti-Christ. Which coming in the flesh is not a coming in our particular bodies of the flesh; for I can, or another may say, Christ is not so come to thousands, and never be judged Anti-Christs for so saying, except we may be so called for speaking truth; but he is come in the flesh, that is to say, in that particular forme of flesh he tooke of the Virgin Mary, which was of the same nature of our flesh, but yet as distinct a body from ours, as any of ours is one from another. This Gospell is a Mystery made manifest, that was hid in God; hid from Ages, yet now made ma­nifest, being hidden onely to them that are lost, whose mindes the God of this Ephes. 3. 9. Coloss. 1. 26. 2 Cor. 4. 3. World hath blinded: Tis not to be revealed any otherwise then Paul preached it, For God made manifest in the flesh, is good newes, and a great mystery, yet revealed to the Saints. Thus much for the Gospel it selfe.

[Page 91]2. I come next to speake of the Administrator or Preacher of Who are the true Ministers of the Gospel. this Gospell; and herein I will minde you, that the Gospell was preached by Apostles, by Evangelists, by members of particular Churches, and by scattered brethren.

First, By Disciples, Math. 10. The twelve are there called Disci­ples, Disciples. which he sent forth to preach the Gospell; who had a Com­mission from him, while with them in the flesh. So the Seventy af­terwards were sent out by Christ, Luk. 10. Which Disciples did baptize, John 4. 2.

Secondly, By Apostles; These Disciples Christ afterwards cals Apostles. Apostles, to whom he gave a Commission before his death, and af­ter his resurrection; upon whom the spirit was given in the forme of fire and cloven tongues; whose worke was now to beare witnesse of the resurrection of Jesus Christ: and that not onely to the Jewes as they were before his death, but their Commission was enlarged to all the world, Jewes and Gentiles.

Therefore saith Peter, Must one be ordained to be a witnesse of his resur­rection. Now of the Apostles some received a Commission by word of mouth from Christ in the flesh, and afterward from him (as risen from the dead) immediately. But Mathias first being chosen by the Church, God by lots called him. Paul was immediatly called from heaven, who received not the Gospell of man, nor by man, but from heaven. These in a speciall manner were sent forth to plant the Gospell, to plant Churches, to lay the foundation: therefore is it said, The Saints are built upon the foundation of the Apostles, Eph. 2. 20. And Paul saith, I have laid the foundation.

Thirdly, By Evangelists; God hath set in his Church some Apostles, Evangelists. some Prophets, some Evangelists. Philip was an Evangelist; that is to say, a Preacher of glad tydings, who was endued with the Spirit, Act. 21. 10. Philip went up and downe preaching the Gospell of Christ, baptizing both men and women, Acts 8. 5. 12. Now the office of an Evangelist was not to be exercised in a particular Church, but was to be exercised in the preaching of the Gospel in severall places. And thus did Timothy (who is commanded to doe the worke of an Evangelist) accompa­ny Paul, preaching the Gospell: And so Titus, Tychicus, and others went from place to place preaching the Gospell: of whom wee reade not that they had such a particular call by a voice from hea­ven, as the Apostles had; but they were filled with the Spirit. Members of particular Churches.

Fourthly, By Members of particular Churches; As for instance: Stephen who was also a Deacon, (by which office, he was not to [Page 92] preach to the world) Acts 6. 8, 9, 10. Whose Commission was this, That he was full of the spirit and power. And so Philip, who was at first a Member of a particular Church, then a Deacon (being the same Philip, as I conceive, is called an Evangelist, Acts 21. 10.) He preach­ed the Gospell, and did baptize. Yea Barnabas went from Jerusalem to An­tioch, being sent thither by the Church; where he preached. And afterwards the same Barnabas was by the Church, through the re­velation of the spirit, separated from them for to preach the Gos­pel to the Gentiles: who was also, in reference to this sending by the Church, called an Apostle.

Fifthly and Lastly; The Gospell was preached by scattered bre­thren, Scattered brethren preach the Gospell to the world. Acts 8. 4. They that were scattered abroad went every where preaching the word; who preached both to Jewes and Gentiles; whose Com­mission I finde onely to be this, That the power of God carried them forth to it. His presence accompanied them, and his blessing upon their labours pointed from heaven from whence they came: as it is said, And the hand of the Lord was with them (viz: those scattered brethren which were scattered upon the persecution of Stephen) and a great number believed and turned to the Lord.

These scattered brethren, say some, may be some of the Apostles. Object. Sol.

It cannot be so, for they were not scattered at that time, for they tarried at Jerusalem, as it is said, Acts 8. 1. They were all scattered a­broad throughout the regions of Judea and Samaria, except the Apostles.

Thus may wee see clearly, that one Gospell was committed to severall sorts of Christians to preach it to the world, who were all sent of God, being called of God according to the working of his owne spirit.

We confesse (say some) that you say true, these did preach the Gospell, but Object. all these are ceased, the Apostles dead, Evangelists dead, and the brethren who were then gifted and enabled to preach; So that we would now know; whether there be any such Ministers of the Gospell in our daies; and if there be, how we may know them?

In answer to this, I grant that they are dead, yet I say, the faith Sol. which was required in the Gospell they preached, was not confined to their persons, but to their doctrine: Therefore saith Christ, I pray not for these onely, but for all them which shall believe in thy name, through their word. And though those persons are asleepe, yet their doctrine is the same: there is but one faith, one Lord, one Gospell; that which Paul and the rest preached, and the power is the same still; that is to say, the spirit: so that there be Ministers of the Gospell [Page 93] in our dayes, that preach glad tydings; who have the same spirit and power that they had; which to me is manifest: where it is said, Christ gave gifts unto men, and he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the worke of the Ministry, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ. From whence I desire you to minde, that these are said to be set in the Church, 1 Cor. 12. 28.

Which Church is not to be understood any particular and di­stinct visible society, but that Church which makes up the com­pleate body of Christ; viz. all Saints; now the Apostles and E­vangelists were set in them as the foundation of the building; and the Prophets, Pastours and Teachers, to build upon the founda­tion.

But what are the markes of those true Ministers that wee may know Qu. them.

The onely true ground of a visible judging or discerning them, Sol. is by their doctrine: therefore John saith, Believe not every spirit, but try the spirits: Hereby know yee the spirit of God; Every spirit that confes­seth How to know the true Mi­nisters of the Gospell. that Jesus Christ is come in the flesh, is of God: that is to say, by try­ing the doctrines brought unto you, you shall be able to judge from whence the Preachers come.

Now to confesse Christ come in the flesh, is to preach the Lord Christ, the man Christ, to be a King, Priest and Prophet, to have put an end to all ministrations before himselfe; to have given lawes for his Saints to conforme to; yea, tis to know the mystery hid from ages: therefore saith Christ, Goe preach the Gospell; he that belie­veth, and is baptized, shall be saved.

But further; Though they may be true Ministers of the Gos­pell, preaching the true Doctrine, that thou mayst be able to judge them by their doctrine, thou must be endued with the spirit, where­by finding the operation of the word in thee, thou canst say doubt­lesse, though he is not a Minister to others, yet he is to me: with­out this spirit we may be deluded and deceived; therefore is it said, when the Apostles preached, The hand of the Lord was with them, and many were converted: therefore is it said, There are many deceivers entred into the world, but yee have an unction that teacheth you: which unction is onely able truly to teach us.

But the Apostles of Christ, and them that preached the Gospell, did worke Object. [Page 94] signes and miracles to confirme their doctrine; so that if there be any true Mi­nisters, they are able to doe the like.

To this I answer; Tis true that the Apostles did worke mira­cles; Sol. but if you observe it, in their Commission, they are not pre­scribed as any part of their office: Looke Mathew, Marke, Luke, the Of Miracles. latter ends. Tis true, I finde there this promise, that those that should believe in their word should worke miracles: which was accomplished when the word of God began to spread. But however miracles were done by the Apostles; and them that believed, yet notwith­standing they were not essentiall unto preaching or believing; for many believed, to whom we finde no miracle exhibited; as the Eunuch, and Lydia, whose heart God opened at Pauls preaching; and many more might be named.

Now if miracles were essentiall to believing, then if there be no miracles there is no believing; and if no believing, no salvation: So that if miracles be not essentiall to believing, neither are they to preaching the Gospell; for they are as much promised to belie­vers as to preachers.

Now miracles were wrought by many that did believe, and so is that promise already fulfilled: for it was not made to every be­liever: for Paul saith, Are all workers of miracles? And so miracles in truth were for the silencing of the world, and making the passage more free for the Disciples to travell up and downe; and upon this account did Gamaliel perswade them to let the Apostles alone, be­cause a miracle was done by them; and yet neither he nor they received the Gospell: for, notwithstanding their miracles, they commanded them to preach no more in that name. Neither did their miracles worke upon many that heard them, but rather enra­ged them the more; as in the case of Christs raising Lazarus is e­vident.

But further; if miracles were so necessary to the preaching of the Gospell, that the Gospell cannot be dispensed without them; then I say, why did John doe no miracle, for he preached, and yet did no miracle. Neither doth it at all appeare, that the Disciples that went abroad preaching the Gospell after their scattring, ever did any miracle. For the true nature of miracles were to usher in the Gospell of Christ, or Christ in the Gospell to the world. For miracles were never given to continue; for indeed miracles are so from the rarity of them, or their seldome appearance; which if they should grow common, would cease to be miracles, and become [Page 95] as naturall. Moses when he came to deliver Israel, wrought many miracles: but after the Kingdome of Israel was established, we reade not of such use of miracles. So Christ and the Apostles, the first beginners of the Kingdome of heaven, that is to say, the first foun­ders of this state of the Gospell, did many miracles; but afterwards we finde not the use of them so frequent; and Paul indeed when he would make manifest his ministry to the Corinths, he tels them not of his miracles, but The proofe of Christ speaking in him, he told them, was mighty in them; and so bids them Examine themselves whether they were in the faith; 2 Cor. 13. 3, 5. So that he wils them to consider what they believed, and if they were in the truth, they knew him to be sent from Christ to them; but if they were not in the truth, then it was no wonder if they were ignorant of Christs speaking in him; for the naturall man discernes not the things of the spi­rit, neither can he, for they are spiritually discerned.

It is true, miracles were not worked by all: for all, as Paul saith, are not Object. workers of miracles; but notwithstanding miracles were wrought when they first planted the Churches; and since that the Churches have apostatised, and none have beene found holding the faith: so that miracles are againe requi­site for the beginning or planting of the Churches of Christ againe, as at the first.

In answer to this, I desire you to minde, that miracles were Sol. wrought to confirme the truth of the Gospell at first; which be­ing once confirmed, we are not again to expect new miracles: but the truth we finde already written is a good ground for us to practise. Josiah understood, by the writings of Moses, the will of God, when there had beene a great apostacy of Gods people, and without any new miracle, sets himselfe about the worke of the Lord. Nehemiah and Ezra also, after the Children of Israel were carried Captives, Nehemiah [...]8. 14. they by the Booke of the Law finde, that they must put away strange wives, dwell in booths, that the Aminonites and Moabites should not come into the Congregation of the Lord. Now they according to the good hand of God upon them, without any miracles put in execution, whatever they found commanded in the Law of Moses, and set themselves to build the Temple, offer Sacrifices, and to order the whole worship of God according to what they found written.

So that, I say, tis 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, [Page 96] 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 [Page 97] 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.

[Page 98]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 you. Which doctrine is to be preached to believers. Who may be considered under a two-fold consideration: Either as ad­ded to the Church, walking in visible or Church-fellowship: Or as not yet added to the Church. To both which sorts I shall en­deavour to lay open their duty, that so they may be conformable to their great Law-giver the Lord Jesus. I shall speake of them in order. But first, to such as are not in a true visible Church fellow­ship. The commands of Christ to them are these two in an espe­ciall manner.

First, That they should be baptized.

Secondly, That being baptized, they should be added or joined to the Church.

In the first of these I shall handle severall particulars.

1. That Baptisme was commanded to be preached and practi­sed

2. That Saints were baptized.

3. The severall sorts of Baptisme spoken of in the Scriptures.

4. That Baptisme of water was preached by the Disciples, and commanded to be practised by the Saints.

5. Who was the Author and Institutor of water Baptisme.

6. What the true nature, use and end of Baptisme with water is.

7. Who was, and is a true Administrator or Dispenser of it.

8. Who be the true and proper subjects of water Baptisme.

9. The true manner of the administration of it.

10. The principle by which a Saint ought to be moved to sub­jection unto it.

11. The power enabling to performe it, or submit to it.

12. How long the Ordinance of Baptisme was, and is to con­tinue.

I shall presume to be more large in this point of Baptisme then in others.

First, Because this lyeth most hid, and many Christians are en­quiring after it.

Secondly, Because this being cleared up, the Controversies a­bout Ordinances, and Church visible fellowship, would soone bee reconciled. In this Chapter I shall speake of the first foure particu­lars.

1. That Baptisme was commanded to be preached, is evident, Math. 28. 19, 20. Where Christ saith, Goe yee therefore and teach all Nations, baptizing them; teaching them to observe all things which I have Baptisme was commanded to be preach­ed and practi­sed. commanded you. Now Christ taught them to baptize, and then to observe it as Christs command. Againe, saith Christ, Marke 16. 15, 16. Goe preach the Gospell to every Creature; he that believeth and is bapti­zed, &c. This was commanded to be preached. Which commission the Apostle Peter executed faithfully, Acts 2. 38. Commanding e­very one of them to repent, and be baptized. So Acts 10. 48. He decla­red it as their duty, and commanded their subjection to it. The truth of this is so unquestionable, that I shall passe to the second.

That as it was commanded, so it was practised, is manifest, Acts The Saints were bapti­zed. 2. 41. They that gladly received the word (preached by Peter) were bap­tized: And many in Samaria, which believed, both men and women were baptized, Acts 8. 12. The Eunuch, the Gaoler, Lydia, Crispus, and many Corinthians, were baptized, Acts 18. 8. I thinke it altogether need­lesse to insist longer on this particular; well knowing, no man will deny this, but he that denies the Scriptures like­wise.

3. The Scriptures speake of severall sorts of Baptisme; which There are se­verall sorts of Baptisme spo­en of in the Scriptures. I shall unfold to you, with their agreement and difference. Now Baptisme in the Scriptures admits of a three-fold consideration.

First, As it is a Baptisme of water.

Secondly, As it is a Baptisme of the Spirit.

Thirdly, As it is a Baptisme of afflictions.

1. The Baptisme of water we finde mentioned in divers e Baptisme water. places; as John 1. 21. Acts 8. 38. Now this Baptisme of water was with materiall water.

2. The Baptisme of the Scriptures prophesied of by John, called e Baptisme the Holy [...]st and 2. 28, 29. The Baptisme of the Holy Ghost and fire, Math. 3. 11. promised by God in Joel; by Christ, Acts 1. 5. Yee shall be baptized (saith Christ) with the Holy Ghost not many daies hence. Which was fulfilled, Acts 2. There appeared cloven tongues, like as of fire, and they sate upon each of them; and they were all filled with the Holy Ghost, and began to speak with other tongues, as the spirit gave them utterance. This Baptisme is called, the Baptism of the spirit, because it was the onely worke of the spirit, with which they were filled, called the Baptisme of fire, because of the operation of the spirit; which like fire was a light to them that sate in darknesse; like fire, because of its refining nature, burning up that chaffe and drosse that was in them, and making them more pure: a Baptisme of fire, in respect of its consuming nature, de­stroying the man of sinne: tis a fire, that goeth out of the mouth of the Lord Jesus, that burnes up, consumes and destroyes the stub­ble and chaffe of Antichrist. Yea, of this Baptisme it is said, There sate cloven tongues, like fire, upon the heads of the Apostles: Which visi­bly demonstrated the power of the spirit, in giving them the gift of tongues or languages, whereby they could speake to all men in their severall languages wherein they were naturally borne, Acts 2. 8. Now this was a visible, glorious, spirituall Baptisme: the proper nature, end and use of this, was to crowne the doctrine of Jesus with a Crowne of glory, to confirme, spread abroad to [Page 101] all Nations, and exalt the Gospell of Jesus, and Christ in his Gos­pell.

This was that which amused the world; yea, to heare the Apo­stles speake with tongues, they were confounded, amazed and mervailed Acts 2. 6. 7. greatly.

3. There is likewise a Baptisme of afflictions or sufferings: A Baptism of affliction. Therefore saith Christ, I have a Baptisme to be baptized withall, and how am I streigthned in my spirit, till that be accomplished. This was the Bap­tisme of his death; into which death we are baptized. Now this Baptisme holds forth to us our descending into misery; as if wee were overwhelmed with misery, and our ascending from it into glory; Wee (as Christ did when he was in the world) must take up his Crosse, and follow him in afflictions; for, We beare about in our bodies the dyings of the Lord Jesus. I might here shew you, the sweet unity, consent and harmony, that is in these Baptismes, and wherein they differ; but you will see this more fully, if you con­sider what ensues.

But some may say, Tis true, there is a Baptisme of water of the spirit and Qu. fire, and of afflictions; but is there not a Baptisme of the spirit besides that Baptisme of the Holy Ghost and fire (which, you say, consists in new tongues, and miraculous visible appearances of the spirit) which Baptisme of the spirit is the worke of Gods spirit upon the heart in believing, and the like; according to that in Titus, We are saved by the washing of regeneration, &c. Tit. 3. 4.

To this I answer; Yielding, That we are saved by the washing of regeneration, and the renewing of the Holy Ghost, which hee Answ. shed on 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 [Page 102] 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 [Page 103] 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. [Page 104] from thee in this point, as thou now usest: thou sayst, the Apostles baptized, but this that they did, was onely outward or ex­ternal: and yet wilt thou deny Baptism of water, upon this very ac­count, because it it outward or externall. Thou sayst they that preached, laid their hands on the Disciples, and the Holy Ghost was given unto them. The Scriptures also say, they baptized, and the Holy Ghost was given. Surely their preaching was onely out­ward, till applyed by faith: so as their preaching was, so also was the Baptisme with which they baptized outward, which they only fulfilled; but themselves prayed to God for to send the Holy Ghost upon them, who were before baptized in the name of the Lord Jesus; as is undeniably made manifest, Acts 8. verse 12. 15, 16, 17. So that if they did baptize in the name of the Lord Jesus, and yet could not give the Holy Ghost, but prayed afterwards for them, that they might receive it: it is very manifest, that baptizing in the name of the Lord Jesus, and the gifts of the Holy Ghost or spirit, are distinct: so that indeed all that we finde the Apostles doing, is something visible or externall: they pray, they preach, they lay on hands, and baptize, all these as performed by them, are onely outward acts: For Paul planteth, and Apollo watereth, but God gives the blessing: Yet, notwithstanding, though the acts of these be outward, yet the spirit, principle and power, are all spirituall. And indeed as divine a power of the Spirit is required in the true baptizing, or being truly baptized with water, according to the Gospell, as there is in preaching, believing or praying.

But it may be, the Baptisme of the spirit in the second sense, viz: of regene­ration Sol. or renovation; according to that in Titus 3. 4. which is meant in Ma­thew and Marke before mentioned.

I answer to this; It cannot be meant of that, because that is the Obj. ground of the Baptisme of water, and included in the words, say­ing He that believeth: For no man can truly believe, but he that hath the spirit of God; for the fruit of the spirit is faith, and by faith are we renewed: So that if it had beene meant so, the words should have beene rendred thus; He that believeth by the spirit, and is a believer by the spirit, shall be saved; which is a fruitlesse, need­lesse, and uselesse repetition of one, and the same thing. So that indeed it cannot truly be interpreted of any other Baptisme, then a Baptisme of materiall water.

And againe; What I have said of the incapacity of the Disci­ples giving the gifts of the Holy Ghost, is as true here, they could [Page 105] not, neither did they give this spirit at all, either in regeneration, or miraculous appearances, but did baptize.

But may some yet say, You speake of another Baptisme, viz: of afflictions; Object. and though it may not be meant of any of the former, yet it may be of this.

That it cannot be meant of this, is apparent; for it was such a Sol. ministration of Baptisme, that the Disciples of Christ were to bee Administrators thereof. Now we know the Ministers of the Gospel preached not bonds, but liberty, peace, and joy full of glory: the world and the Devill are the authors, administrators and actors, of troubles, persecutions and afflictions; and so are not the Apo­stles of Christ, who acted in this, baptizing divers, but never per­secuting any.

But though it may not be understood of internall afflictions, yet it may be of Object. Conformity to Christs death.

We are conformable to Christs death, in believing; for wee, Sol. through faith, become dead to the world, in believing there is the similitude of Christs death and resurrection in the spirit: but this Baptisme followes believing, as I have shewed before.

But if what I have said from this, prove not satisfactory to thee; goe along with me a little further, and let us consider, Acts 2. 38. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sinnes, and yee shall receive the gift of the Holy Ghost. He first bids them, repent, which is the work onely of the spirit in the new birth or regeneration: And what then? And be baptized: with what Baptisme? With the Baptisme of water, and yee shall receive the Holy Ghost. He saith not, your Baptisme is the receiving the Holy Ghost, but being baptized, you shall receive the gifts of the Holy Ghost: that is to say, of tongues or miracles.

There is another Scripture yet deserves our consideration; which is, Acts 8. 12, 13. When they believed, Philip preaching the things con­cerning the Kingdome of God; and the name of Jesus Christ, they were baptized, both men and women. Then Simon himselfe believed also; and when he was baptized, he continued with Philip. Now would I know what Baptisme it is that Simon was baptized withall? Surely you will not say, it was the Baptisme of the Holy Ghost; if you shall consider, verse 16. The Holy Ghost was then fallen on none of them, for they were onely baptized in the name of the Lord Jesus: and afterwards they received the Holy Ghost. Anst if any say, it was the spirit of regeneration, that cannot be; for Simon that was baptized, was in [Page 106] the gall of bitternesse, and bond of iniquity, whose heart was not right in the sight of God, verse 22, 33. So that I say, it was a Baptisme of ma­teriall water; a visible externall Baptisme upon the profession of his faith.

But, notwithstanding all this, may some say, These are but arguments, where Object. doth the Scripture speake of Baptisme with water, either commanded or practi­sed in the name of the Lord Jesus?

We are not destitute of Scriptures to evince this, if their autho­rity Sol. may be prevalent: Philip and the Eunuch came unto a certaine wa­ter, and the Eunuch said, here is water, what hindereth but I may be baptized? Acts 8. 36. 38. To whom Philip answered, If thou believest with all thy heart, thou mayst: And so they went both into the water, and Philip baptized him. Which wa­ter is materiall water, and not metaphoricall or mysterious, as some may conceive: for Philip required faith to be in the Eunuch, and so the spirit, before he would baptize him with water.

Yet, to put all out of controversy, consider Cornelius, and the Gentiles, having received the Baptisme of the Holy Ghost; Peter concludes from thence assuredly, none ought to forbid them; and makes a challenge to any one, if they could, to shew cause that they should be denied the Baptisme of water; and Commanded them to be baptized in the name of the Lord. Which Baptisme of water was not the Baptisme of the Holy Ghost, but was dispensed upon them after they had received that, Acts 10. latter end.

Surely you need not to spend so much time or paper, in the proofe of a thing Object. that is so evident.

Had I not knowne it to be so confidently gainsayed, I should not Sol. have done it: so that I hope if thou knowest it already, it will confirme thee, and silence (if the Lord shall vouchsafe to speake by it) them that oppose it.

Chap. III.
Sheweth that Christ is the author and institutor of water Bap­tisme; with the true nature, use and end of the Baptisme of water. The Lord Je­sus is the au­thor and or­dainer of the Baptisme of water.

I Shall in the next place shew you, who is the Author of this Bap­tisme of water, I have beene speaking of; which was him that [Page 107] I have already proved, commanded the Apostles to preach faith and Baptisme, to baptize them that were taught: Therefore saith Christ, All power in heaven and earth is given to mee; Goe yee therefore, preach and baptize; the Lord Christ from heaven is the author of it; he instituted and appointed it.

But some may say, The Baptisme of water is Johns Baptisme; for John Object. saith, I baptize you with water, but he that cometh after me, shall baptize you with the Holy Ghost and fire. So that water Baptisme is onely Johns, and not Christs; as spirit Baptisme is onely Christs, and not Johns.

In answer to this, I will shew you clearly, the Baptisme of wa­ter Sol. Of the unity of Johns and Christs Baptism be­ing one. In the out­ward element of water. was Christs as well as Johns; and that by nnfolding to you the true nature of Johnes Baptisme, and the true nature of Christs Bap­tisme; wherein their unity and difference will appeare: their uni­ty is manifest:

1. In that the element of both was the same materiall water; it is said, John baptized with water; and I have already proved to you, the Saints were baptized into the name of Jesus with water also: Cornelius and the rest were baptized with water.

2. The Baptisme of water, both of Christs and Johns, came from heaven. Christ tels us, Johns is from heaven, Math. 21. 25. The Both from heaven. word of God came to John in the wildernesse: He is said, To be sent from God also. So the Baptisme of water administred by Christs Disci­ples, is like wise from heaven: Therefore saith Christ, All power is given to me in heaven and earth; Goe yee therefore, teach and baptize. It was the power of heaven conferred upon Christ, which comman­ded and enabled the Disciples to preach and practise the Ordinance of Baptisme.

3. Both Johns and Christs Baptisme pointed at Christ, though Both held forth Christ. The diffe­rence be­tween Christs and Johns baptisme. under a various consideration. Thus for their agreement; now I will shew wherein they differ: As

First, That the Baptisme of water administred by Christs com­mand, after his resurrection, was not administred upon the same ground as Johns.

1. Johns doctrine, upon which his administration depended, was They were not admini­stred upon the same grounds. not the same with that the Apostles preached; for John held forth a Christ to come, to dye, to suffer, to take away sinne; but now the doctrine of the Gospell is, That Christ is come, dead, risen, ascen­ded up to heaven, and sitteth at Gods right hand.

2. John baptized persons believing in a Christ to come after [Page 108] him; but now he that shall baptize into a Christ as not come, de­nies the faith: For this is the Antichrist that denies Christ to be come in the flesh, dead and risen againe. They preached the Lord crucified, and baptized them that believed in him, who was then dead and risen from the dead. Johns Baptisme pointed at remission of sinnes to be by Jesus Christ; but the Baptisme of water administred by the Disciples of Christ, held forth remission of sinnes already; and they were to be baptized, to manifest their sinnes being pardo­ned.

3. The subjects of Johns Baptisme were onely Jewes: it is said of him, All Judea and Jerusalem came out to be baptized in Jordan: But Christs are, Go preach the Gospell to every Creature; viz. Jewes and Gen­tiles, baptizing them. Thus was the Gentiles, with Cornelius, bap­tized with water.

4. That was a preparation to the Baptisme of the Holy Ghost; for he prepared the way of the Lord; but this followes after, as in Cornelius: and if by Baptisme of the spirit you meane regenerati­on; the Baptisme of water alwaies followed that, at-least the profession of it, which is the true ground of visible administra­tions.

5. The Commissions by which the Baptisme of water was di­spensed were divers: the one by God to John in the wildernesse; the other from Christ to the Saints being risen from the dead.

6. And Lastly, The Baptisme of Iohn is alwaies called the Bap­tisme of Iohn; and no where the Baptisme of Christ; and there­fore we shall finde a distinction betweene them; and the Disciples are said to baptize in the name of Jesus Christ.

A second difference is this, That the Baptisme of water admini­stred by Iohn ceased; for he saith of himselfe, I must decrease; that is They have not the like continuance. to say, my person, my office, my ministry, must all stoope to Christ, who must encrease. Iohns doctrine ceased in Christ, so his Baptism; for Christ being come, dead and risen. Iohn was not any longer by his ministry to prepare his way: and truly if you take away the doctrine upon which any thing is administred, you likewise take away the administration: but now Christs Baptisme endures, be­ing established upon a more strong foundation; Christ humbled and exalted, dead and risen: therefore are the believers who were filled by the Holy Ghost, baptized with the Baptisme of water, in the name of the Lord Jesus: The continuation whereof I shall prove afterwards.

Thus is it manifest, that the Baptisme of water was as well com­manded by Christ, as by Iohn; and was not onely Iohns baptisme, as many suppose.

And whereas Iohn saith, I baptize you with water, but Christ shall bap­tize you with the spirit and fire: It proves not, that Christ did not command his Disciples to continue baptizing with water: but this it proves, that Christs baptisme was greater then Iohns: Iohns was onely water, but Christs water and the spirit too: I say, this ex­pression of Iohns proves no more that Christ hath not a baptisme of water, then Pauls words, saying, that Paul planteth, and Apollo wa­tereth, but it is God that gives the blessing; proves, that God plants not, nor waters: which would be strange to affirme.

To conclude this likewise, I shall onely desire you to minde this: if the baptisme of water was onely Iohns, and to endure on­ly till soules were baptized with the Holy Ghost (as those that say, water baptisme is onely Iohns, affirme) then demand I, how comes it to passe, that being baptized with the Holy Ghost, is used by Peter, as an undeniable argument, that Cornelius should be baptized with water. Sure this is an undoubted truth, that that dispensation, which is the onely ground of putting an end to Baptisme of water, (as they say the baptisme of the spirit is) cannot be a true ground to continue it: but Peter uses it as an argument for its continu­ance from whence without wresting the Scriptures, perverting the truth, dazling mens eyes with the bare notions of mystery, spi­rit, life or substance; we may safely conclude, that baptisme of wa­ter is Christs baptisme, as well as Iohns, and was preached and practised by the Disciples of the Lord Jesus. But lest we should be cheated or beguiled through the false representations of the carnality of this Baptisme, I will, in the next particular, discover its great glo­ry.

6. The way being now something more cleare, I desire to pro­ceed; The true na­ture, use and end of water Baptisme. and shew you the true nature, use and end of this ordinance or baptisme, wherein the true glory of it will appeare, notwithstan­ding the endeavours of men or Devils to staine it: it is an Ordi­nance of the New Testament of the Lord Jesus; it is a part of Gos­pell, spirituall and heavenly obedience; whose use and end is,

First, For the visible holding forth the death and resurrection It holds forth Christs death and resurre­ctiou. of the Lord Jesus; That Law-giver, who hath given us tongues to speake of this mystery, hath given us bodies to expresse it: for what is our being overwhelmed with water, but a lively representation of [Page 110] Christs being in the grave, and our ascending out of the water: what is it, but a fit publication of Christs being raised from the dead.

Secondly, It serves for the exercise of our obedience unto the [...] exercises our obedi­ence. Lord Jesus: If I be a King, where is my honour? saith Christ. Arise, why tarryest thou? and be baptized, is the Law gone forth from our High Priests lips, to be faithfully observed of all believers: Had we no ground but Gods command, it is enough for us; hereby may we manifest our obedience; God hath not made our bodies in vaine, but will be glorified in them, For our bodies are the temples of the Holy Ghost.

Thirdly, It serves for the exercise of our faith in the death of It exercises our faith. Christ, where we, by faith, see our selves dipped in the glorious mystery of his death: Therefore are we said, To be buried with him in Baptisme. Some conceive, that is onely meant spiritually; but, I say, he speakes of the being baptized into his death by faith, e­ven in the visible Ordinance: for in that may we by faith see Christ dead, and our life hid in his death: by faith in his death, we see our selves dead to sinne; it holds forth our justification by Christ; the washing away of our sinnes in his death, in his bloud. So likewise it serves for the exercise of our faith in the resurrection of Christ: for as we have beene baptized in his death, so like­wise, by faith, wee see the glory of Christs resurrection; for as Christ died and rose from the dead, so we, who are buried visibly with him in Baptisme, shall be raised by him, even as certainly, as we arise out of the water, unto life eternall.

Fourthly, We are likewise, by Baptisme, planted into the simili­tude We are plan­ted by it into the likenesse of Christs death and re­surrection. of his death and resurrection; for as Christ died, and was surrounded with miseries, so in this Ordinance, by faith, wee see our sufferings to be the dyings of Christ in us; and as we suffer with him, so are we planted into the likenesse of his resurrection. Wee now by this see our selves planted into the similitude of his death; whereby we dye to the world, to sinne and vanity: and likewise see our selves risen with Christ, by faith, unto the glory of God, seeking the things that are above, where Christ now fit­teth at the right hand of God, in the glory of the majesty on high. We doe not onely, by this, hold forth Christs death and resurre­ction, by acting faith in it, that we shall receive virtue by it, but see our selvs also planted into the same similitude of Christs suffe­rings and exaltations.

Fiftly, It is a sweet and comfortable assurance of the resurrecti­on It serves for the assurance of the resurre­ction of the body. of our bodies from the grave; We are buried with him, and shall be raised from the grave by him: as sure as our bodies are raised from the water, shall our bodies be raised from the grave.

Sixtly, By this they visibly demonstrate themselves to have put By this we vi­sibly put on Christ. on Christ, Gal. 3. 27. As many of you as have beene baptized into Christ, have put on Christ. This putting on Christ is by faith, by which we are the children of God; but the visible demonstration of it is in Baptisme of water: and by faith in this outward ordinance, have we communion and fellowship with Christ, having put him on as a garment, to cover our nakednesse; as an ornament, to adorne our persons; as a shield and buckler, to secure us: we are in this ordinance baptized into Christ under a two-fold consideration.

1. In that we are baptized into the love, life, joy, peace, myste­ry and righteousnesse of Christ: we, by faith in that ordinance, may see our selves encompassed about with a love, and united to Christ; For by one spirit are wee all baptized into one body, 1 Cor. 12. 13. We vi­sibly demonstrate our selves, by Baptisme, to be of Christs sheepe; as invisibly by the spirit, we are dipped, plunged or interested in­to that spirituall body whereof Christ is the head.

2. In that by baptisme, we visibly give up our names to Christ, acknowledging him to be our Lord; his will to be our law; his law our life; by this we acknowledge his soveraignty, his excel­lency: by this we resigne up our selves to him; wearing his live­ry; whereby he distinguishes his people in a speciall manner from the world: Therefore saith Christ, Goe teach all Nations, baptizing them in or into the name of the Father, Son and Holy Ghost: That is to say, by Baptisme we are consecrated or set apart, unto the Father, Son, and Spirit; and are visibly baptized into the profession of Jesus, of the mystery and spirit of Jesus. This Paul explaines, where hee saith, He thankes God he baptized no more of the Corinths, lest they should say, he baptized them into his name, that is, lest they should have Idolized him, attributed that to him, which is proper to God, lest they should say, they were his Disciples or his members, or call themselves by his name.

Lastly, the end of this, as all other Ordinances, is to glorifie By this wee glorifie God. God; God will be glorified by thy hands in ministring to thy owne, or the Saints necessities; by thy foot in carrying thee forth to preach: For how beautifull are the feet of him that bringeth glad tydings: by thy spirit in believing, by thy soule and body in being baptized; [Page 112] for we are not our owne, but are bought with a price, that wee should glorifie God in soule, body and spirit.

Chap. IV.
Discourseth of the Administrator, and proper subjects of Baptisme.

IF you call to minde what I have already declared, concerning Who are the true admini­strators of the Ordinance of Baptisme. the ministry to the world, you will see who are true Admini­strators; but to speake a little more fully of this, they are two­fold.

First, Such who are immediately stirred up by God, to preach the Gospell of Christ: those having a power to baptize into or in the name of Christ: of this sort were the eleven Disciples, Marke ult: Philip, who preached and baptized: Ananias, who preached to Paul, and baptized him: Peter, who preached to the Gentiles, and baptized them: Paul himselfe, who preached and baptized di­vers, Acts 16.

Secondly, Such as are sent forth by the Church of Christ; they may preach the Gospell, and administer this Ordinance: thus was Bar­nabas sent from Jerusalem to Antioch, being a good man, and full of the spi­rit: Thus was Paul and Barnabas separated by the Church for the worke of the Lord.

Now I desire you to minde this, that the power calling and ena­bling any to preach the Gospell and baptize, is no other but the same power for the nature of it, that carried out, and enabled the Apostles and Evangelists of old to preach and baptize: I say, the Church hath power to appoint or separate any, whom God hath made willing & able to do this as a part of the work of the Lord; for Baptisme of water is an ordinance, in relation to Church fel­lowship, which is visible. And surely the Church is not destitute of power for the accomplishment of that which is so necessary in visi­ble fellowship; namely, the administration of that Ordinance.

It is true, say some, many may preach the Gospell, but are there any who Object. so preach it as the Apostles did? for the word in the Greeke, speaking of the [Page 113] Apostles preached, is, [...]; So saith Christ in his Commission, [...]: Preach the Gospell: which holds forth a preaching with authority, having a message to deliver; which word comes from [...], which signifies, a Gryer: So that the Apostles preached even by way of Preclamation, as it were: But speaking of the scattered brethren, Acts 2. It is said, They went [...], that is, Preaching after such a manner as any other might doe; declaring the Gospell of peace: but so, that the administration of Baptisme is tyed to such who preach in the first sense, and not to them that preach in the latter sense.

In answer to this objection, I say, That the Greeke words, Sol. [...], and [...], are promiscuously used in the Scripture: So that from them there is no good ground of such a scruple; for in the 8th. of Acts, verse 15. the word, [...], is used, as it is said there, [...]; but verse 8. we shall see the same preaching of Philip to be held forth by the word [...]; for there it is said, They believed Philip [...], E­vangelizing or preaching the things that concerne the Kingdome of God. The same word is likewise used in the last verse: And so Paul expresseth the true nature of his preaching by the same word, saying, [...]. Sometimes we finde the preaching of the Gospell to be expressed by [...], as Acts 8. 25. so Acts 11. 19. There it is written, They went [...], preaching the word to none but the Jewes: By which it is evident, that the preaching the Gospell is not so restrained to one particular word; as no other word is sufficient for the holding of it forth. But further, the word, [...], signifies a preaching a joyfull message, like a good messenger: from which I shall conclude that the Preacher of the Gospell: He that believeth and is baptized, shall be saved, is the true administrator of this Ordinance.

But may some say, Many that have professed to be the true administrators Object. of this Ordinance, and have administred it upon severall persons, doe now de­ny it: so that except there be some visible, miraculous demonstration between them that doe truly preach the truth, who are really sent of God; and them that onely seeme to be so, and in truth are not; we are like to be deceived in the Administrator, and so the Ordinance will be without effect.

In answer to this; Grant that many may fall from what they Sol. professe, and professe what they doe not really enjoy, and seeme to be what they are not: Yet notwithstanding we need not expect miracles of distinction, nor question our Baptisme; for mens de­nying what they professe, it is neither a new nor a strange thing: [Page 114] many in the Apostles dayes did so; and Judas, one of the twelve, fell from his profession and ministry too; yet the doctrine that Judas was commanded to preach, did not fall in his fall. Suppose a wicked man may speake the truth to thee, who wast ignorant of it, and God should make that truth to be powerfull in thee, and that many should afterward deny it: shall their unbeliefe and back-sliding make the faith of God of none effect? God forbid; So if a man preach, thou oughtest to be baptized, and thou dost submit to the will of God, if he denies it, thy Baptisme is true; for indeed it is not essentially necessary to the administration of Ordinance of Baptisme, that the administrator should be such a one that shall never deny the truth; for if so, it must be reveal­ed from heaven, who shall continue before we may be assured of a true Minister, which we have no ground in all the Scripture to expect; neither is that any ground at all for us to submit to that or any ministry. Visible appearances are the ground of visible ad­ministrations, and our faith and practise is not tyed to the persons of any, but to the doctrine of Jesus Christ: So that if any one comes in the name of a Disciple, preaching the doctrine of Christ, and God makes us to see it our duty to conforme to his doctrine, wee should not question so much his calling, as manifest our ready con­formity to the will God.

I shall onely add this, to this particular, that I cannot finde, that Gods people were ever made uncapable of doing their duty for want of an administrator: But the same God, that enjoynes the observation of a command, likewise provides a sutable way for the execution thereof.

8. The next thing to be spoken to, are the subjects of Baptisme; Of the true subjects of Baptisme of water. which, without guesses, suppositions, or strained consequences, we shall finde plainly discovered to be Saints, visible professors, belie­vers: Therefore saith the Scriptures, He that believeth and is baptized: Baptisme followes faith, as Peter evidently demonstrated, (when the Eunuch asked, What hindred that he might not be baptized) saying, If thou believest with all thy heart, thou mayst. So it is said, that Crispus and many Corinthians believed and were baptized: they are such that repent and gladly receive the word: these, and these onely, are the true sub­jects of Baptisme.

But may some say, It is true, visible believers are subjects of Baptisme; so Object. also are the Infants of believing parents: therefore you doe amisse to restrain it to them that make an outward profession of the Gospell.

These late yeares have so abounded in this controversy, that Sol. I might well spare my labour of answering any other wayes to it then by advising thee to consider what hath beene written by o­thers: but, seeing it remaines still an objection, I shall endeavour briefly to remove it out of thy way; and therefore will shew thee, that infants are not the subjects of Baptisme; which I shall onely demonstrate by two Arguments.

First, Those persons are onely to be baptized, whom Christ gave Arg. 1 Against infant Bap­tisme. a Commission to his Disciples to baptize.

But Christ gave a Commission to his Disciples to baptize none but visible professors of the Gospell of Christ.

Ergo, Onely professors of faith are to be baptized, and so not children, because they cannot professe faith.

The major, or the former proposition, is evident; for if they baptized others then Christ commanded them, they set up an Or­dinance of their owne, and were guilty of will-worship, and taught for the Doctrines of God their owne traditions. If any one shall deny this, I desire he would shew me in the Scripture, where the Lord Je­sus hath declared his approbation of any mans setting up an Or­diance in his owne house, which he himselfe enjoyned not with the reasons for such an assertion, and we will fully consider of the matter.

The second proposition is likewise cleare, if we consider the Commission given to his Disciples to baptize, we shall see the per­sons expresly denominated to be believers: as first, that in Mathew, where Christ saith, Goe teach all Nations, baptizing them. From whence many, though exceeding ignorantly, lay a foundation for infant sprinkling; concluding all nations are to be baptized; and infants are a part of nations: therefore to be baptized, not knowing, they may as well conclude all Heathens, Infidels, Barbarians, Idolaters, and the worst of men, or any part of the Nations, may be baptized by the same argument: but the truth is, these words are a cleare deniall of infant Baptisme; for they are first commanded to teach the Nations, and then baptize them; that is to say, them that are taught; as it is in the Greek, [...], that word, [...], is to be referred to [...], included in the verb; and that this may appeare to be the cleare minde of the spirit, we will shew you it cannot be meant otherwise; for if he meanes not them that are taught, then they have a command to baptize unbe­lieuers; which surely no man that pretends to know Christ, dares to affirme.

But say some, they are to baptize those that they teach, which teaching is Object. their outward declaration of the Word; so that to whom they outwardly preach the word they may administer baptism.

To this I answer first, This is not the true meaning of the word taught; for the word signifies so to teach as to make Disciples; they Sol. were to make Disciples as instruments in the hand of God, as co­workers with the Lord, and them they were to baptize; and if it should bemeant to al to whom the Word was to be preached whe­they believe or no, this excludes Infants, except we affirme we are to preach the Gospel to Infants of daies, that are not capable of understanding our words, which I think will never be-proved; and as it excludes them, it includes all unbelievers, who hear the word and obey it not, which is contrary to truth. Again, in that Scripture in Marke, Goe preach the Gospel to every creature, and he that believeth and is baptized shall be saved, Faith is still put before Baptisme; if any shall yet say Christ gives a Commission to Baptize any other then Belie­vers, let them set down where it was given, and when, and we will seriously weigh that Commission.

The second and last argument I shall at present propound (though the first alone is sufficient) against Infants Baptisme is this,

That which confounds the Church and the world making them both one, is altogether unlawfull.

But Baptisme of Infants doth confound the Church and the world together, therefore unlawfull.

The first, is evident, and so is the second, if we consider that all men by naturall generation, are but of this world naturall; a naturall man begets a sonne in his own likenesse: no man is born a Saint by virtue of his naturall birth; the children of Believers and unbelievers are all in one state in respect of visible appea­rance.

But may some say, that children of Believers are in the Covenant, and so Object. are not of the world; therefore they may be Baptized.

If they are in the Covenant, they are either in the Covenant of grace, or some outward Covenant of Church Ordinances, if any Sol. say, they are in the covenant of grace; I say, they are, all of them so, or some of them so; that all are not so, consider what is said of Esau Ro. 9. and indeed election is no ground of Baptisme to be admin­istred, but profession: but if you say they are in an outward Cove­nant; I demand the proofe of such a Covenant in the Gospel: but if any say, there was an outward Covenant of Churchfellowship [Page 117] with Abrahams natural seed, so now with the natural seed of all belie­vers: be not too hasty in your conclusions, consider the Scripture, there is now no Seed of Abraham according to the flesh, who are the onely people of God; but if we believe, we are Abrahams children; so that as Abrahams naturall seed enjoyed many jewish priviledges; so now, Abrahams spirituall seed enjoy spirituall priviledges: Abraham was in a double capacity; as a Father of many Nations in the flesh, to whom pertained Circumcision, the giving thelaw, &c. as a Father of the faithfull, and so believers are only his seed.

But the promise is said to be unto them, Acts 2. 38. The promise is to you Object. and to your children; therefore if the promise be unto them, why may not they have the Seale of the promise?

Consider in answer to this, two things.

1. Those to whom the promise is made, are commanded, first Sol. to repent and be baptized; so that if the bare being in the promise without reference to faith was a sufficient ground for the Apostle to baptize them; I see not to what purpose he exhorts them first to repent. Secondly, consider the restriction of the promise, 'tis even to as many as the Lord our God shall call; which must be restrained on­ly to them, whether you take the promise to be meant of remission of sins; for this is given to no man but upon believing, or if you mean outward ordinances, they are onely for the called; baptisme, Church fellowship, breaking bread, prayer, all are for the called who are onely able to act faith in them.

But children were circumcised; and Baptisme comes in the roome of Cir­cumcision, Object. therefore may children be baptized.

This reasoning from Circumcision to Baptisme of Infants will not hold, for if you say the ground of both is the same, and say they were circumcised because in the Covenant, and so children Sol. Baptized: if by Covenant you mean the promise of eternall life, that was not the ground of circumcising any; for many were in that co­venant that were never circumcised; for in truth 'twas not the Co­venant, but the command of God that was & is the ground of sub­mitting to any Ordinance: but if you say, the Covenant was an outward promise of Canaan, and so circumcision a seal of that; it nothing proves children to be baptized: for as a fleshly promise was made to carnall persons, yet in a sense, all holy (for Israel was a holy Nation) so a spirituall promise is to spirituall christians, the true spirituall seed of Isaac, of the Lord Jesus.

But further, if this outward Covenant, be the ground of cir­cumcision, [Page 118] why then were not females circumcised as wel as males, except you will deny them to be in the Covenant: but if you say, the Covenant was a Covenant of outward Ordinances, of which circumcision was a signe, and those Ordinances were the ground of circumcision; then likewise demand I whether that if this Co­venant be a ground of circumcision, all that are in that Covenant ought not to be circumcised? if you say they ought not, then that is not a sufficient ground of circumcision: but if you say they ought, then why are not the females circumcised? except you deny them to have a right to the Covenant, which I judge you will not doe. The truth is, there is nothing more evident then this, that it was and is the command of God; which is, the true and suffici­ent ground to administer any Ordinance upon.

But further, if the Covenant was the ground of it, why was Ishmael circumcised, who was the child of the Bond-woman, who was cast out? and why were not believers circumcised, who were in the Covenant, though not in Abrahams family; as Lot, Job, and others? much more might be said of this, if that I could now stand to enlarge my selfe.

But yet some say, Circumcision came in the roome of Baptisme; and so Object. those persons that might be circumcised, may also be baptized: which proves the Baptisme of Infants.

In answer to this, I say, First, That the Scripture saith not, that Sol. Baptisme came in the roome of Circumcision; for that place which men usually urge to prove it, viz: Coloss. 2. 11, 12. proves no such matter; for truly if we minde that place, the Apostle there shewes how that the circumcision of the flesh made with hands, is not that which cleanseth us, but tis the circumcision of the heart; that is to say, the cutting off or destroying those lusts and corruptions that are in the body of the flesh; Which is by the Circumcision of Christ. If we seriously consider it, we shall finde circumcision ended in Christ; for he kept the whole Law, to which circumcision bound the Jews, and fulfilled it for us: And whereas the Apostle saith, Buried with him in Baptisme, wherein also yee are risen with him through the faith of the operation of God: He goeth forward to confirme them in this, that their compleatnesse was in the death and resurrection of Christ, which they held forth in Baptisme. I professe seriously, I have weighed that Scripture, and can finde no other ground to judge, it proves Baptisme to come in the place of circumcision then this, because Baptisme followes in the next verse; which if that were a [Page 119] good argument to prove it, we might as well say, because in the sixth verse of the said 2. of Coloss. it is written, As ye have therefore received Christ the Lord, so walke ye in him; and in the seventh verse, Rooted and built up in him, and stablished in the faith, &c. that to be roo­ted and built up in Christ, comes in the roome and place of walk­ing in Christ, and so walking in Christ must cease, because we are rooted in Christ, which would be strange doctrine: I confesse there may be some allusion between baptism and Circumcision, but that the one should answer the other in every particular, is quite con­trary to Scripture, or that Circumcision succeeds baptisme, I see no proof of it, but rather the contrary; for I shall shew you cleer­ly, that there is no ground at all to baptize infants now, because they were then Circumeesed; which I thus prove.

First, I say, for Circumcision of infants it was expresly com­manded of God, but tis not so in the baptism of infants.

Secondly. The male was only to be Circumcised, but both male and female beleeving in Christ, are to be baptized.

Thirdly, The command for Circumcision was not the institu­tion of baptisme, which is evident, for that those persons who were circumcised, were by another commission commanded to be baptized, neither did baptisme put an end to Circumcision, for both were in use under John Baptist together: againe the subjects of the two ministrations are far different; the one a naturall see, the other a spirituall seed, now we know no other spirituall seed, but beleevers, visibly professing their faith.

Though we have not an expresse command to baptize infants, yet there is Object. a virtuall command in Circumcision.

To this I answer, The conformity to a command must not Sol. outgoe the command; now if there be any command in Circum­cision, it binds only according to the extent of Circumcision, which was only to the males, and to them at eight days old, neither before nor after, so that if infants were from thence virtually com­manded to be baptized, they must be only male infants, and those must be baptized on the eight day; but surely these virtuall com­mands are but the streynes of wit, to put a faire glosse on a foule matter, to prop up a rotten house ready to fall.

But children were dedicated to the Lord formerly, therefore they may be Object. baptized.

By the same argument, because the Temple and all the Vessels in Sol. it, were dedicated to the Lord, they may be baptized. Oh that we [Page 120] once would cease to exercise our wit in drawing out institutions, according to our owne inventions, from meere bottomlesse allusi­ons.

There are many other Arguments which are produced for in­fant Baptisme; as that of their being holy: and of such is the Kingdome of heaven; and the root is holy, and so are the branches with many other; which, in truth, have no force at all to con­clude it either a duty, or lawfull to baptize them: at best, they conclude but probably, and not demonstratively; which supposi­tions will not warrant our practise about the administration of such an Ordinance as Baptisme is. If thou desirest a further answer to these or the like objections: I shall entreate thee to consult se­riously, first, with the Scriptures, and then with their writings, who shew its vanity from the Scriptures: as Master Tombes his works, and many others, to which for the present I referre thee.

Chap. V.
Sheweth the true manner of performing this Ordinance; with the right principle and power, that carries a soule forth to the practise of it.

9. THE ninth thing I propounded to speake of, was the true The manner of the admi­nistration of Baptisme is by dipping. manner of the administration of this Ordinance; which I will dispatch with as much brevity as I can, and shew you that the true manner is, by dipping or plunging the whole body into the water. I shall prove this to be the manner, and the onely man­ner from the Scriptures; and that from a two-fold demonstra­tion.

1. From the signification of the word. The significa­tion of the word proves it to be so.

2. From the nature of the Ordinance.

First, From the signification of the word, Baptize; it comes from the Greeke word, [...], a [...], i. e. mergo, immergo, which properly signifies to dip, dive, duck or plunge under water, to co­ver or overwhelme one with water. Now surely Christ comman­ding his Disciples to baptize or dip in the water, meanes not that sprinkling shall serve the turne; neither is Baptisme ever expressed [Page 121] by the word, [...], which properly signifies to sprinkle. I con­fesse this practise to most carnall heart, seemes strange and ridicu­lous: and why? but because they have gotten a Greek word in­to their mouths, not knowing the English of the word, nor the nature of the Ordinance. If the word, [...], was plainly, pro­perly, and truly, as it signifies, rendred to dip, and Baptisme ex­pressed by dipping: I am perswaded men would be ashamed to deny it, who now cry out against it with open mouth. This was the practise in the Apostles daies; and if you will give credit to Authors in the Ages succeeding them: therefore saith one, Olim enim qui baptizabantur in profundum aquae, mergebantur: that is, Those who heretofore were baptized, were dipped or plunged into a deep water: Therefore is it said in the Scripture, Philip and the Eunuch [...], they both went downe, or descended, into the water; and Philip baptized, or dip­ped, or plunged him into the water; and they both ascended out of the water, Acts 8. 38, 39. So it is said of Christ, He was dipped, or plunged (not sprinkled) by John, [...], into Jordan; and that John and Christ ascended from out of Jordan, Marke 1. 9, 10. Which they could not be said to doe, had they not first descended into the wa­ter.

But may some say, Tis true, Dipping was used then, but it was in hot Coun­tryes: Object. if you should doe so now, it would endanger their health; and if we should doe so to infants, it would endanger their lives: therefore we cannot thinke this to be fit in our cold Countryes.

In answer to this, Let me tell thee, if thou shalt dip infants, it is Sol. true, it may endanger their lives; but this is needlesse, for they are not to be baptized at all; but as for others, that it may en­danger their health, it is but a fleshly carnall reasoning; do thou thy duty; commend thy soule and body into the hands of God. But to satisfie thee, let me tell thee, I have knowne divers who have submitted to that Ordinance in the extremity of winter, and yet have never beene the worse: Surely hadst thou beene a Jew, and beene commanded to circumcise thy selfe, thou mightest, by this kinde of reasoning, have pleaded against the command of God, and have said, Lord, why commandest thou me to endure so much paine? will no easier way serve thy turne? Oh man, take heed of an evill heart of unbeliefe.

But surely this way is not civill for men to baptize women in the water; Object. but God will have us doe all things with civility and modesty.

Nay, but oh poore man, who tels thee tis not civill nor modest; Sol. [Page 120] [...] [Page 121] [...] [Page 122] surely Satan within thee, or some that never saw it: what, I pray you in civility is it, for two men, or a man with a woman, to goe into the water with convenient garments about them? Is it more uncivill now, then it was in the daies of Christ and the Apostles? It may be some of the sonnes of Belial, delighting to scandalize the just ones, may tell thee, they goe naked together into the wa­ter: Oh these are but scandals; I know not of any such practise, nor could ever heare any that had so much impudence, as to endea­vour proofe of it: which, without controversy, had any beene knowne to have done so, both their names, time and place should have beene printed long before now. This we affirme, that it ought to be done with all modesty, civility and comelinesse, with fit garments, which may serve to answer this objection.

Secondly, That this was the practise of the Disciples, and the command of Christ to performe it in the same manner, is evident, from the nature of the Ordinance; which truly holds forth the death and resurrection of Christ, and our being dead and risen with him: therefore is it said, Coloss. 2. 12. We are buried with him in Baptisme. Now a man that is buried, is covered or hid in the grave: so that the Baptisme of water that is instituted to hold forth this, must be in the same manner; persons are as it were, to be buried under water; which is the most lively representation of the death of Christ.

But yet some object, That Christs bloud is called, the bloud of sprinkling: Object. so that the death of Christ is as well represented by sprinkling as dipping.

To this I answer; That Christs bloud is called, the bloud of Sol. sprinkling; not in reference to Baptisme, but as it fulfils the type of it; which we shall finde expressed, Heb. 12. 24. Moses sprinkled the bloud upon the people, which sprinkling sanctified to the purifying of the flesh: But this typified out the bloud of Jesus, sprinkled upon the Con­science, Heb. 10. 22. Heb. 12. 24. This held forth the death of Christ; but now Baptisme in a more speciall manner holds forth Christs death and buriall, and shews him not onely dead and buri­ed, but also risen againe: therefore are we said, To be buried and ri­sen with him in Baptisme, Col. 2. 12. Which most directly, plainly, and nakedly, holds forth the glory of the mystery of Christs death and resurrection; from whence we may safely conclude, it is to be performed by dipping.

10. The tenth particular concerning Baptisme, is the principle The principal leading. forth of Baptisme. from which a Saint ought to submit to it, but because I have al­ready [Page 115] in the former part of this discourse handled the true prin­ciple of divine worship, which worship is to be both inward and outward I shall speake the lesse of it here, therefore briefly I shall shew you.

First, It must flow from the knowledge of the nature of the or­dinance, we must not doe things we understand not; but must be able to behold it, holding forth the nature of Christs death and resurrection.

Secondly, We must likewise know, that we are fit subjects for it, wherin we must know our selves to be beleevers in that Christ, whose death we represent, both which are evident from Philips words to the Eunuch, If thou beleevest with all thy heart, thou mayest, he ought to know the nature of true faith in that ordinance, and that he himself did beleeve in the Lord Jesus.

Thirdly, He that truly performes that ordinance must know it to be an ordinance of Christ, he that doth any thing to Christ, and hath not authority from Christ, or a command for it, and yet doth it as an ordinance of Christ, his worship is will-worship, his service is not regarded by the Lord.

Lastly, As he must have a principle of knowledge, faith, and life, so must he performe it in love to Christ, he that receiveth truth, and not in the love of truth, will soone fall from the truth which truly I conceive to be the ground why so many Professors deny it; it is because they were byassed with some carnall principle, and were not in love with the truth from the true understanding of the truth.

Having briefly spoken to the principle, I shall now handle the The true po­wer of Con­formity to this Ordi­nance. power whereby we are to conforme to it, which is a spirituall, di­vine, supernaturall power, whereby the soule is enabled to perform the commands of God, therefore saith Christ, without me you can doe nothing; and again saith Paul, I can doe all things through Christ, that strengtheneth me; All Power, saith Christ, is given to me, therefore goe yee; The power that is in Christs hand is communicated unto poor creaures, whereby they become conformable unto himself.

i confesse may a man say 'tis the power of Christ that neables us to do of his Quest. good pleasure, but I desire to know whether every Saint at all times hath not a power to doe every thing commanded by God?

That I may as cleerly as possibly I can present the truth of this to Sol. thee as it is presented to my understanding, I desire thou wouldest mind; that power is twofold, either essentiall to the first Adam and [Page 124] his generation; or to the second Adam the Lord from heaven and his generation; now power in the first Adam, or indeed in the whole creation is that faculty, whereby every thing is enabled to perform its severall office or worke; so that there is a naturall power in the Sun to move and to shine, and in the fire to burne; so in man there is a naturall power to move, or sit, or eat, or drink, or fast, and the like: which power in the first man admits also of a dou­ble consideration, either as in innocency; or since his fall, while he lies in sin; in his first created state he had a pure naturall power given him, of doing what he would; so that mans will missed his power, for power is guided naturally by will in man, but this power enabled him to serve God in the first creation, which power was the power of God in him. But man notwithstanding this power was through the subtilty of the deceiver beguiled; therefore it is said, the Devil beguiled Eve, so that he fell, and his power was now lost to any thing which was good, and confined to things na­turall, where in its force is much abated, and its vigour eclipsed; but now is a man dead by nature, or corruption to the things of God; thus much of power in the first man: Now power in the second man is that ability where by we are able to serve God, fear him, rejoyce in, or conforme to him; now this power is so essenti­all to a Saint, that take it away, you destroy his being; a man is not a man, any longer then he hath the power of a man, so a Saint is not a Saint without this power; a Saint is an old man renewed in power, life, light, and spirit; though let me tell you, this worke is but in part here; so that I say, a Saint as a Saint hath po­wer, it is his life, his portion, whose power is the very power of the Almighty; for what the Father hath, is given to Christ, and what Christ hath, is given to a Saint.

If this be true, how comes it to passe, that so many Saints complaine for Object. want of power to doe the things that are good, as Paul saith, to will is present with me, but how to performe I know not, and againe the good that I would doe, that I doe not, and the evill that I would not doe, that doe I?

That the first is true, notwithstanding this, to me is apparent, Sol. and the reason of mans complaining thus, I say, is not so much for want of power in him, as a Saint, as for the strength of corruption that encounters him, which I shall set forth plainly by this simili­tude. A man while he is well is able to eate and drink, and sleepe, and walke, and speake, but being set upon with some violent di­stemper; suppose a feaver, the stone, or the gout; now the man [Page 125] cryes out for sleep, but his pains are so great he cannot sleep, or fain would walke, but the gout prevents him; now I say the proper reason, why he cannot walke, is not because he hath not as a man, a power to walke, but because his naturall power is obstru­cted through the violency of his disease, yet thus far 'tis true that a man hath not a power, as considered diseased, but this disease is preternaturall or contrary to nature; so I say it fares with a Saint, as a Saint in his right temper, he can move and run the wayes of Gods commands, but meeting with the opposition of a body of sin, or death, he cryes out with Paul, who shall deliver me.

Through the violence of temptation, a Saint may slip or fal, he may be for a time led captive, but this is not properly for want of power, as a Saint, but because of his temptations or enemies, which makes them complain of the strength of the wicked one.

But further I say, the reason of Saints complaining, or being sometimes overcome for a time, is not for want of power, for all the power that Christ hath is theirs, but for want of faith in that power, for by faith, we lay hold on that power, by which we overcome the world, our strength is to lay hold on the Lord; did we know our strength, it would appeare to be no other, but the strength of Christ: when Paul had beene in a long conflict, Rom. 7. with the flesh, he cryed, out till he lookt to Christ, then sayes he, thanks be to God who hath delivered me. To this I have already said, I shall adde this, that though power is essentiall to the being of a man, or any creature, or a Saint, yet without a constant supply of power or influence, or virtue from the Lord, it soone Loseth or forgoeth its course; the Sun though naturally it is in continuall motion, yet at Gods command, it stands still; without a continual supply from Christ, we can doe nothing, if God doe not vouch­safe a continuall influence of his presence and his power, to the naturall man he dies; so if God withdrawes the sweet influence of his power upon us or in us, how soone doe we fall, a Saint hath power, but knowes not how to exercise it, he hath power as he is a new creature, but somtimes cannot exercise it through a distemper.

But doe you judge that the reason why men in our dayes doe not submit to Object. this and other ordinances of Christ, is for want of a power in them.

To this I answer, That I doe beleeve the reason why many doe Sol. not submit to truth, is, not so much for the want of a spirituall power, if they be Saints, as for want of light, yet I judge some may see a thing, and not conforme to it, by reason of feare or worldly [Page 118] respects, I confesse, I cannot but wonder to thinke any one should be cleare in their judgements, that God had commanded any par­ticular act to be done by them, and yet should say they want po­wer, except they acknowledge it to be from a temptation, or com­bate in them, and so their burden; it is true Paul, said, he knew not how to do what was good, but it makes him cry out; the reason is be­cause of a combate with his enemies; but for any Saint to pretend a want of power, and feeles nothing hindring him, or fighting a­gainst him; I must be bold to say to him, tis through the subtilty of the evill one, whereby he is become carelesse and dead, through the World; or else expects what he is like never to finde; viz. an extraordinary power, he knowes not what, considering that no other power is needfull to carry one forth to his duty, then that which doth accomplish or fulfill it, if a man should be hungry, and yet expect another power from heaven to carry him forth to eat, then that naturall power he is created in, would not every man judge him not in hjs right mind? So I say here, who ever expects any extraordinary power, whither he will or no (more then what is created in him in the new creation, in the Lord Jesus) to carry him forth to doe his duty, when discovered to him, may for ought I know misse his expectation; and let all such search their hearts, with a spirituall candle, and I beleeve they will find it to be self, world, carnall reason, and Satans suggestions, which set up themselves in their hearts, and then they cry out they want po­wer, they want power; oh consider, if Will, I say, if Will be not absent also; for he that Willeth to doe his duty, and desires to be made conformable, surely God will enable him; that which I have said, concerning Power in this, is true in any other command of Christ, for us to serve and keepe.

Chap. VI.
Sheweth the Continuance of this Ordinance.

I Shall now in the last place shew you, how long the Ordinance Tha [...] continu [...] of this ordi­nance is till Christ come. of baptism was, and is to continue; wherein I shall also shew, the continuance of Churches, and other Ordinances of Christ; which is, Till Christ come again the second time, without sin to salvation; till he [Page 119] comes to raise up our vile naturall bodies, and make them like his own glo­rious body, which I shall first evidence to you from the Scriptures, and then answer those objections that seeme to have weight in them against it.

The first Scripture that I shall instance in, is Mat. 28. 19. 28. Goe yee therefore, &c. Teaching them to observe all things, whatsoever I have commanded you, and lo, I am with you alway, even unto the end of the World. Amen. The Lord promiseth his presence to be with his disciples in all ages. That we may cleerly understand this Scripture, we must consider, God may be said to be present with them, to whom he spake, two waies, either with their persons, and so he was all their dayes; or with their doctrine, and so he is in all ages; in this last sense I understand this Scripture, neither can it be interpreted truly otherwise; for if any say as some do, he means his presence shall be with their persons to the end of the world; that cannot be, for the end is not yet, but if any say, the end is come to them, I an­swer, the Lord saith not til the end of the World come to you, but simply til the end of the World, the word in the Greek is the same with that end the disciples askt Christ of, Matth. 24. 3. which is the end which Christ saith, is not yet, neither knoweth any man, the houre thereof.

But by the end of the world, we may understand the utmost parts of the Obj. earth, and so Christ was with them to the utmost part of the earth.

The word mentions not earth, but World, and the end of it, so Sol. that by the World, we are to understand people, not ground, and by end, not the furthest part of the earth, but the comming of the Son of man in the clouds visibly to good and bad, which is plain­ly seene if we consider the words, I will be with you alwayes, or, all dayes; but might some say, what meane you by alwayes, even to the end of the World, so that this last clause is [...]a more full confirma­tion and explanation of the word alwayes, that is to say, for ever; from whence I conclude, the meaning is, God will alwayes, even to the last day, be present with their doctrine; by which presence he is as truly said to be present with his disciples, as Moses and the Prophets were said to be with the Jewes; the Apostles as the foun­dation are yet with us, and God with them; now their doctrine was faith and obedience to the commands of Christ, Goe teach, and baptize, teaching them to observe all things I commanded you, and loe, I am with you to the end of the World.

Another Scripture is, Eph. 4. 11. 12. 13. And he gave some Apo­stles, [Page 128] &c. For the perfecting of the Saints, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ. From whence wee may observe, that Christ hath placed such officers in his Church, which is all his people to the end of the world, that may be instruments to make all the Saints one perfect man. Now all Saints make not up this perfect man, till they are all gathered together into unity: That which the Apostle saith, Hebr. 11. 39, 40. of the Fathers: They received not the promises, God having provided some better thing for us, that they without us should not be made perfect. Perfection, as I have before in the first part demonstrated, is not by parts, but of all together; the Fathers without the Apostles, the Apostles without us, and we without those that are to come after us, shall not be made perfect: Now, till that time wherein we shall attaine unto the measure of the stature of Christs fulnesse, the Lord hath placed in his Church Apostles, &c. which Church was not any particular Church in whom all these officers or gifts were placed; but all Churches, or the Church in all ages; according to that of Paul, I, as a wise master builder, have laid the foundation, and another buildeth thereon: And therefore is it said, The Saints are built upon the 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, [Page 129] 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. Ʋnto 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 watch [...] [Page 130] 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 [Page 131] and agreement of Christs and Johns Baptisme, wherein I have proved the Baptisme of water to be the Baptisme of Christ.

But Christ saith to the woman of Samaria, Woman believe me, the houre cometh when you shall, neither in this mountaine, nor yet at Jerusalem, worship Object. 2 the Father: But the houre cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: which is an argument, that Baptism of water is no part of the worship of God; for that is outward, and God will be worshipped in spirit. Iohn 4. 22, 23.

In answer to this, I desire you to minde, that Christ doth not at Sol. all destroy the Baptisme of water, but takes her off from Jerusalem & that Mountaine wherein they worshipped, confining themselves to places: therefore, saith he, Neither at Jerusalem, nor at this Moun­taine.

Now Christ doth not simply deny the worshipping of God at Jerusalem; for we know the Churches worshipped God in their spirits at Jerusalem after Christs death; but prophecyes of the abo­lishing of that legall and ceremoniall worship of the Jewes, which was tyed to one place above another: and indeed the worship of God under the Old Testament, was in comparison of the worship of the Gospell, fleshly or carnall (not sinfull) whereby they were tyed to many sacrifices and weary journies, in going up to Jerusa­lem to worship: But now there is great liberty and freedome, wherein they professe God in ipirit: So that to worship God in spirit and truth, is to worship him after a spirituall manner, from a spirituall principle, in opposition to that legall state: wherefore Paul cals himselfe, a minister of the spirit, and not of the letter: Neither doth that place at all deny outward Baptisme: for Christ saith, The houre is already come, when those that worship God worship him in spirit and truth. When you will not deny Baptisme of water to be in use; neither can a man truly worship God in any ordinance, with­out he worship God in the spirit.

But Baptisme of water is a fleshly thing, an outward thing, which cannot be Object. 3 admitted into the Kingdome of heaven: for the Apostle saith, the Kingdome of God is not meat and drinke, but righteousnesse, and peace, and joy in the Holy Ghost. Rom. 14. 17.

Consider, I pray thee, the Apostle there meddles not with Bap­tisme, Sol. but disswading them from offending one another in meate and drinke (for some would eate flesh, and some could not) He tels them, The Kingdome of God is not meate and drinke: For those things were not commanded to be eaten or forbidded; so that we should [Page 132] 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 Paul [...] 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 Scripture is most strangely perverted; from whence many soules take advantage to propagate their owne delusions.

That we may a little manifest the truth of this Scripture, wee are to consider what it is to know Christ after the flesh; if you say [Page 134] to know Christ after the flesh, is to know him as dying at Jerusalem; I say, thus, we are alwaies to know him: neither doe we know him at all truly, except we so know him: and if you meane the know­ledge of him in any Ordinance of the New Testament; that is, to know him according to the spirit: But to know Christ after the flesh, is to know him after a carnall manner, in a way of distinction or outward priviledge, by a fleshly relation: for thus Paul once knew himselfe, According to the flesh to be an Israelite, circumcised the eight day, and not a sinner of the Gentiles. Thus did they know Christ to be of the natural seed of Abraham, that went forth preaching peculiarly to the Jewes, Who said, Salvation is of the Jewes; but now they knew him not, after those fleshly distinctions: for now there is neither Jew nor Gen­tile, bond nor free, Barbarian nor Scythian, Male nor female, but all are one in Christ Iesus: therefore saith Paul, verse 17. If any man be in Christ, he is a new Creature, old things are past away: that is to say, the privi­ledges the Iewes have by birth, and that old administration: there­fore saith Paul, We serve God not in the oldnesse of the letter, but in the newnesse of the spirit: not in a fleshly manner, but spiritually: so that this Scripture doth not in the least speak against baptisme, or break­ing of bread, but against the fleshly priviledges that many Iewes boasted of, which were done away in Christ.

But the Scripture saith, If yee be dead with Christ from the rudiments of the world; why, as though living in the world, are yee subject to ordinances Object. (Touch not, tast not, handle not; which all are to perish with the using) af­ter the commandements and doctrines of men; which directly speakes against Ordinances; how then can you plead for the ordinance of water Baptisme, or any other outward Ordinance? Col. 2. 21.

If thou didst but consider what Ordinances he speakes against, Sol. thou wouldest have spared this objection: he forbids the rudiments of the world, the doctrines and commands of men in the things of God: these are not by Saints to be tasted, touched, nor handled: for they perish in the using; that is to say, we reape no benefit by them, but we suffer losse in the use of them; but I hope no man will say, we are not to touch the doctrines, ordinances, and commandements of Christ, if they shall: not onely Baptisme, but faith and spirituall worship must not be touched, for these are the doctrines of Christ and the same Apostle, that forbids these earthly sinfull commands; himselfe praises the Corinths, For keeping the Ordinances he delivered to them, 1 Cor. 11. 2. which he received of Christ.

It is true, the Apostles did practise Baptisme of water, but they did it Object. [Page 119] only as an outward Ceremony of Johns baptisme, which was not easily layd down, and so they practised Circumcision.

That the Apostles and Disciples did practise baptisme I have al­ready Sol. proved, and not upon Johns, but Christs accompt: And I say again, they did it as a command from Christ; for if they had done it only as a Ceremony, how comes it to passe Peter commands the Gentiles to be baptized, who were ignorant of Iohns baptisme, and how comes it in the Disciples Commission as I have more largely before proved it to be: Again, if it was only practised as a Cere­mony I desire thou wouldest shew me, where, how or when this Ceremony ended, surely 'twas not by fire baptisme as is most e­vident from Acts. 10.

Yea, this is evident all Ceremonies that pointed at a Christ to come, ceased in Christ, but baptisme as I have before proved, hath its institution from Christ, as risen from the dead; but for a more clear and distinct answer, I say, it is true that the Apostle did cir­cumcise Timothy in the Gospel, yet notwithstanding the ground or accompt whereupon he circumcised, is farre different from the ground of the administration of baptisme, for if you consider it you will finde that Paul did not circumcise Timothy, but upon the desire of the Elders of Jerusalem, for the satisfaction of the Jewes, Paul being to goe to them, that he might have the more advantage to gaine upon them, did this; for if you observe it, Timothy's mo­ther was a Jew, and so of right he ought to be circumcised; Paul had the greater care to doe it, least they should have refused to admit him into their company. But oh, how far different was the admi­nistration of baptisme, performed by virtue of Christs command, as I have plainly proved before, not to please any but in obedience to Christ. Again, this was only once, and only to one, that we read of, practised. For afterward when they would have Titus to be circumcised Paul would not give way to it, no not at all, & when the Galathians pleaded for it, he expresly told them, if they were cir­cumcised, Christ should Profit them nothing: Now doe I demand of thee to shew me, where the Scripture saith that baptism was ad­ministred to please man, or where you finde the Lord by the Scri­pture forbidding the use of it, or disannulling the practise of it: So that for any one to conclude baptism was used, because it was a ceremony, that ought, but could not easily be laid down, is but a bare affirmation, which hath no colour of truth or proofe; and if any one shall affirme it is so, I pray him in love to give me the [Page 136] grounds and reasons from the Scriptures for such an assertion, to which I here promise in the strength of the Lord to returne a fur­ther answer.

But some other object from Matth. 28. That the disciples are there com­manded Object. to baptize into the name, not in the Name of the Father, &c. that is into the virtue of the Father, or into the Father himself, which is only true in the baptism of the spirit, so that that baptism cannot be meant a baptism of water.

I have already proved that the Apostles did not by any act of Sol. theirs give the Spirit, for they did only publish to the eare, it was the Lord spake to the heart, they baptized with water, but Christ with the holy Ghost, and fire; it was the work of Paul to plant, and Apollo to water, but only of the Lord to give the blessing: So that the true understanding of these words are, that the disciples were com­manded to preach the Lord Jesus, and his name, and to baptize them into that name; that is to say, to dip them into his profession to seperate them unto the Lord; and therefore Paul saith, were you baptized into the name of Paul, that you so much boast your selves to be of 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 [Page 137] 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 [Page 146] 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 did baptize them, were owned by them, in a way of distinction, calling themselves by their names.

Thirdly, The end of his words which was to knit them toge­ther, which he endeavours to effect by two arguments: First, by [Page 147] telling of them, they were not baptized into his name, neither was he crucified for them, he died not for them, neither were they Baptized into his death; Wherefore it was a very carnall thing for them so to be divided, whose divisions made him to rejoyce, that he had baptized no more, for this reason, lest they should say, they were baptized into his own name; he doth not here at the least deny the baptisme of Water, but his words if you observe them are a cleere proofe that the Corinths were all baptised, though not into Pauls name, yet into Christs name, for saith he, I baptized none of you, but such and such; implying others had baptized them, for in the Acts it is said, many Corinthians beleeved and were baptized. Acts. 18. 8.

Secondly, That he might destroy their carnall reasonings in setting up baptisme so much in a way of opposition one to another and against Christ himselfe, he tels them Christ sent him not to ba­ptize, but to preach the Gospel; Which words are comparatively to be understood, for Christ did chiefly and principally send him to preach the Gospel, such manner of speaking we shall finde usuall therefore when the Israelites rejected Samnel and would have a King, God saith to Samuel, they have not rejected thee, but they have rejected me, that I should not reign over them, which words are to be understood that the greatest offence was committed against the Lord, such a­nother expression is that in Ieremiah, where God saith, I spake not unto your fathers, nor commanded them in the day that I brought them up out of the Land of Egypt, concerning burnt-offerings, or sacrifices: But this thing commanded I them, saying, obey my voyce. Now we know God did command them to offer sacrifices, but that was not the chiefe thing commanded, in comparison of the obedience of the heart they were not commanded. Ier. 7. 22, 23. and so Paul saith 1 Cor. 3. 6. 7. I have planted, Apollo watered, and yet immediately he tels them, nei­ther he that planted, nor he that watered were any thing, that is to say, no­thing in comparison of the Lord; for otherwise they were some­thing, for he cals himself a wise master builder, in this we may see the wisdome of God, when any soule extolls any thing beyond its Sphere, that, the Lord layes as it were low; Iames saw many exalt­ing faith, and sleighting works, he prefers works, and tels them a man is justified by workes; when Paul saw the Galathians advancing works, he throwes them downe, and ranks them with losse and dung; so here when Paul saw the Corinths exalting him and others, because they were baptized by them, he reproveth them [Page 104] for it, and spake after this manner, Oh yee Corint [...]s, you rejoyce in men as if you were baptized into their names, but you are mista­ken, you were baptized into the name of Christ; you have little cause thus to boast of me; for I for my owne part baptized but few of you, neither was that my principall office or work to bap­tize you, but to preach the Gospell.

But if this be true, how did Paul fulfill that command of Christ, saying, Object. Goe teach and baptize; if that Baptisme be meant of water, in the 28. of Mathew.

To this I answer; he may be truly said to doe a thing that doth it Sol. by another: So is Christ said, To make and baptize more Disciples then John, when indeed he himselfe baptized not, but his Disciples did it. So the Apostles did fulfill it, in baptizing some with their own hands, and in commanding others to baptize also. The Apostles preached faith and Baptisme, but indeed were not able to baptize all with their owne hands, but had many brethren accompanying them to helpe them in that worke: as is evident in the example of Peter, preaching to Cornelius, Acts 10.

To conclude my answer to Pauls, saying, he was not sent to bap­tize,

I say, in the Scriptures this is considerable, that Baptisme is not tyed of, necessity to an Apostle, that he must with his owne hands doe it; for Paul was not so sent to doe it, but Disciples may doe it. So that the substance of my answer is this, that the Apostle here shewes what was his principall work or office; to wit, preach­ing, hereby not destroying Baptisme; which I have before demon­strated to be Christs command: yet in comparison of preaching he was not at all sent to baptize; for that was not his work more then the worke of many others, but he was one of the chiefest of them that preached Christ Jesus.

Tis true, may some say, These were practised in the imperfect state of the Object. Saints, wherein they lived under shadowes; but now all shadowes are done a­way, and that which is perfect is come; so that we are not now to practise wa­ter Baptisme, which is a shadow, an imperfect thing.

I have in the first part of this discourse briefly handled this point Sol. of perfection, wherein I have showne wherein Saints may be said to be perfect, and wherein not: To which I shall adde thus much, that Paul had not attained that perfect state he speakes of, 1 Cor. 1 [...]. 10. But saith, when he should attaine it, he should know. as he was knowne; which is onely true in the resurrection, when wee [Page 141] also acknowledge the ending of Ordinances. And whereas you say, shadowes are done away, I would fain see that Scripture, which saith, Baptisme is such a shadow which is done away: thus I finde the Jewes Ceremonies were called shadowes of Christ, and were done away in Christ: but where to finde a footing for the proofe of Baptisme, being as yet done away; I professe I cannot imagine, if you mean that in the 2. of Solomons Song, That is but a desire of the Spouse for Christ to turn to her, till they should flyaway; which state we daily long for, that We may see Iesus face to face, who see now through a glasse darkely. And whereas you say, the state of the Church was then imperfect, but now perfect: Alas! Their estate surely was more perfect then ours; neither yet can any man make it to appear in any one thing, wherein we transcend them, whether you mean in gifts, revelations, parts, wisedome or knowledge: Consider Paul abounded in all, and was so wrapt up with visions, that whe­ther in the body, or out, he could not tell; yet he cryes, We see but in part, and I have not already attained, but presse forward.

But notwithstanding all this that you have said, it seemes to me, may some Object. say, Baptisme was onely used in the infancy of the Church; for we finde not the Apostles pressing of it afterwards, neither to the Romans, Corinths, nor in any of his Epistles, which surely he would have done had it beene of such concernment.

This objection is built upon a mistake of their Epistles; for they Sol. were not written to persons unbaptized, but already baptized: So that it was needlesse to urge Baptisme to them: Yet we shall finde Paul in the Hebrewes telling them they had need to have the principles of the doctrine of Christ taught them againe; of which Baptisme is one. But if you looke into the Acts of the Apostles, you will there finde Baptisme to be practised as much as any Ordi­nance; for there are the travels of the Apostles, and their doctrine to unbelievers registred; where you shall finde thousands bapti­zed: Now Baptisme is part of the foundation in the house of God, which must not be laid againe.

But yet some are ready further to object against Baptisme of water, and say Object. nothing enters into, or hath a being in the Kingdome of God, but that which abides for ever; but water must perish, therefore it cannot be in the King­dome of God.

To which I answer; if by the Kingdome of God you mean that Sol. invisible state of the spirit living with the Lord, I shall shew you this is a mistake; for is is said, We are saved by hope, which a­bides [Page 150] not alwaies; for the thing hoped for being enjoyed, hope ceaseth.

But if you mean the Visible Kingdome of heaven, viz: the Church of Christ, behold you are much mistaken; for tongues and pro­phesies were in the Church, and shall not abide for ever: for the Scripture saith, Prophesies shall faile, 1 Cor. 13. 8.

But yet I say, though that which is visible shall fade, yet that which is represented by it, viz: the Fathers love in Christ Jesus, shall never faile, and our obedience shall ever be recorded with the Lord.

That which you have said, is true, proves Saints may be baptized with Object. water; but yet it is an indifferent thing, and so it is no great matter if it be left undone.

That which is neither commanded, nor yet forbidden, is left at Sol. a Saints liberty: But know the commands of the Lord are not of so indifferent a nature; the transgression of them, or any of them, is sinne: Now to say Baptisme is such a thing, makes void those Scriptures which command it to be preached and practised, as I have proved from Math. 28. Marke, the last, with other Scriptures: He that said to the Disciples, Goe preach and baptize; likewise saith to believers by the mouth of his Apostles, Repent, and be bapti­zed.

So that I say againe, whatever believer shall neglect this com­mand, sins against the great Lawgiver the Lord Jesus.

Thus have I endeavoured, according to my talent, to answer all those objections I have yet met withall of any moment; ho­ping it will now appeare to thee, that Baptisme of water is an Or­dinance of the Lord Jesus, and not to be so carnall as men sup­pose, but a spirituall Ordinance, whose author, principle leading to it, power enabling to performe it, and true end of conformity to it, are all spirituall, which though in a sense, viz: as it is per­formed with water, may be called externall or outward: yet the spirit and life of it is like the Kings Daughter, Psalme 45. All glori­ous within, whose cloathing is of wrought gold. And surely it is no more outward then charity; which I suppose none but some old hard­hearted usurer will deny to have place in the Church of the first­borne; and why may not Baptisme be admitted likewise into the Kingdome of the Lord Jesus?

Some say, Tis a yoake, and they say true; but it is Christs yoake, whose yoake is easy, and his burden is light: others say, if they should [Page 151] submit to it, they shall. be in bonds, and not have that liberty they enjoyed before: they say true, they shall be bound, but to nothing but Christs lawes, and be infringed of no liberty that may be truly called Gospell-liberty: true it is, they are like to be more careful­ly and narrowly watcht over then formerly, that so they may walk more conformable to the true nature of Christs flock, whose inheritance is the Kingdome of the Father. But this surely to an honest upright heart, who feares the Lord, will be accounted as his great priviledge and happinesse.

Chap. VIII.
Sheweth that believers being baptized, ought to be added to the Church, and what the true Gospell-Church is.

THE first thing being made manifest, that all believers are to be baptized,

I come to the second thing I promised to discover to you which The Saints baptized are to be added to the Church was the command of Christ; for those that were baptized to be added to to the Church.

By Church I here understand some particular visible Church; which every believer ought to be a member of, and adde himselfe to it. Tis not enough to be baptized, which visibly enrights him into any Church; but he must be taught to observe all things com­manded, whereof this is one, to joine himselfe to some particular Church or Congregation; Therefore is it said, Acts 2. 42. They conti­nued stedfastly in the Apostles doctrine and fellowship, and in breaking of bread, and prayers. Marke it, they were not onely baptized, but walked in the visible fellowship of the Gospell. And againe it is said, verse 47. And the Lord added to the Church daily such as should be saved. And againe, Acts 17. 4. it is said, Those that believed consorted to Paul and Silas: they embodied themselves together, and cleaved to the Apostles, verse 34.

That it is the duty of Saints thus to do, I shall manifest by two Reasons.

1. From the nature of the Saints they are all one in Christ Je­sus; they are Christs sheepe, the nature of whom is to flocke toge­gether; they are members one of another. Now it behooveth the mem­bers [Page 144] to be fixed in their owne body, they are the souldiers of the Lord, who ought to be in continuall order.

But 2. It appeares from the nature of the doctrine of Christ, which points at unity; one Lord, one Faith, one Baptisme, one Body, whereof Christ is the Head; God is one, they are one; the Gospell is one; all which proclaimes it to be their duty to walke together as one in the Church, which is Christs body.

But to make things appeare more plainly, I shall shew you what the true Church of Christ is; to which every believer being bap­tized, ought to be added.

It is a company of people called out and separated from the What the true Church of Christ is. world by the word of the Gospell to believe in Christ, being bap­tized in the name of the Lord Jesus; walking together in mutuall agreement in the visible profession of the Gospell of the Lord Je­sus Christ their Head and King.

I am not now treating of the Church of Christ as it is invi­sible consisting of all Saints in all ages, making up one body, but of a particular, visible society or congregation of people; who are that Church I have before described; in which description there are these things observable.

1. That Christs Church consists of people.

2. That it consists of people called or separated from the world by the Gospell.

3. They are a company of believers.

4. They are believers baptized in the name of the Lord Je­sus.

5. That they are united together by consent, in the fellow­ship of the Gospell; all which I shall handle briefly.

First, That Christs Church are onely people; I minde this in That Christs Church are only people. a way of opposition to that carnall apprehension of ignorant soules, who esteeme Houses of stone or timber to be the Churches of Christ: not considering, that That the most High dwelleth not in Temples made with hands, Acts 17. 24. But in the contrite and broken heart; Though Heaven and Earth cannot containe him, yet he dwels in men. Which blind conceite hath begotten such superstition in their hearts, that they esteeme such Houses to be Holy; and so ma­king an Idol of them, they fall downe before them; that is to say, attribute that to them which is peculiar to the Saints.

Secondly, The church of Christ consists of people called out of Christs Church is a people called out of the world. the World, wherein you may observe, that the very same men and [Page 145] women, who were in the world, are the subjects of Christs King­dome, 'tis not something added to man, which is saved in man, but the same man is the subject of salvation, who before was in the the state or wrath; 'tis not something besides mens naturall soules and bodies, which are the subjects of Christs church, but their bo­dies and soules, which before were in an old state of sin and death, therefore called old men; but now in a new state, therefore called new creatures, they are Christs members; these I say, are called, or separated from the world; the word Church, in the Greeke signi­fies called out, the church is called out, or separate from the King­dome of Sathan, therefore saith Peter, who hath called you out of dark­nesse. 1 Peter. 2. 9. and again, Coloss. 1. 13. Saints are said to be deli­vered from the power of darknesse, and translated into another Kingdome; Saints were once as others are, but now are they separated from the world in a twofold consideration.

First, From the wicked conversation of the world, therefore are the Saints said to be redeemed from the vaine conversation of the They are se­parated from the vain con­versation of the world. world received by tradition from their fathers, 1. Peter. 1. 18. Therefore Paul saith, we had our conversation amongst children of disobedience in times past, in the lusts of our flesh, but God who had mercy on us, hath quickened us, when we were dead in sins. Eph. 2. 2. 3. 4. 5. they are to be separated from all the abominations thereof, for the church of Christ is or ought to be a pure Kingdome, into which nothing that desi­l [...]th should enter, they are called from the works of the flesh, as lying, stealing, covetousnesse, drunkennesse, swearing, blasphe­ming, railing, adulteries, and the lusts of the flesh, wherein for­merly they were conversant; as is evident, 1 Cor. 6. 4. 10. no such persons that are known to be such, are to be admitted into the Church which is the Kingdome of heaven upon earth.

2. They are separated from the worship of the World, now by the They are se­parated from the worship of the world worship of the World, I meane, that seeming worship which men performe to the Lord, without a lawfull warrant from the Lord, even all the commands of man, in the things of God. The world through the mighty operation of the man of sin, who works in the children of disobedience, hath set up a worship among men that hath the name of the service of God, when indeed God never commanded them any such thing: We are commanded to come forth of Babylon, out of confusion, and to touch no unclean thing, ther­fore, saith the Lord, What an agreement hath the temple of the Lord, with idols; wherefore come out from amongst them, and be yee separate, saith the Lord, and touch not the unclean thing. 2 Cor. 6. 16, 17.

We are to separate from all assemblyes who say they are Chur­ches, and yet are not built upon the Rock Christ, and the foundation of the Apostles and Prophets, Jesus Christ himself being the corner stone. There is much adoe made about churches this day, but there is but one true way of entring into a true Church fellowship, therefore are we to separate from all those seeming Churches, who never were admit­ted into the Church, through the preaching of the Word, and be­leeving the doctrine of Christ, being baptized into his name, but were naturally borne into it, as all those are who stand in a any Church by right of infant membership, or infant Baptism.

Christs Church consists of a people visibly professing faith, all in Christs Kingdome must be able to declare whose they are, whom they professe, whose subjects they be, and to whose laws they con­forme, therefore we shall finde the Eunuch not to be admitted to baptisme, Except he believed with all his heart.

But may some say, many may professe faith, and yet not be beleevers, so that if Obj. faith be absolutely necessary for the fitting of a man to be a member of a church you will be able to prove few churches to be true, because many may be hypo­crites.

What I said before, I say now again, that visible appearances are Sol. Christs Church con­sists of people professing faith. the true ground of visible administrations, with the heart man be­leeveth, but with the mouth he confesseth unto salvation: Had election, or a reall interest in the love of Christ beene the only ground of re­ceiving members into fellowship, or of baptizing them, as some may suppose, the Apostles did very evill in baptizing Simon, who was in the gall of bitternesse; yea, if that should be true, Christ did very ill in suffering Judas to goe in and out, so long with his disciples undiscovered, when he knew he was a wicked man; but yet Simon professing he beleeved, ought not to be denied baptisme: so that I say who ever shall say that he beleeveth in the Lord Iesus, that is to say, professe that he depends upon Christ for salvation, and up­on him alone, and desires to be baptized in the name of Christ, professing he beleeves it to be his duty, except we know that he hath only a forme of Godlinesse, and denyes the power thereof, he ought to be baptized, and be received a member with the Church, I confesse there is a doctrine spread abroad, that we must know mens hearts before we can walke visibly with them; which truly never was, nor shall be the ground of a visible fellowship, neither ought we to ex­amine mens spirits or principles, so much as their doctrines.

The church of Christ consists of beleevers baptized in the name The mem­bers of Christs Church are baptized beleevers. of the Lord Jesus; therefore it is said, They that gladly received the word were baptized, and the same day there were added, viz. to the church a­bout three thousand. Act. [...]. 41. this was a doctrine to be preached com­manded to be practised, and was observed by the Saints of old.

But doe you thinke there may not be a visible church of Christ without ba­ptisme of water; surely all the churches in the Gospell were not baptized per­sons.

To this I plainly answer, First the Scriptures no where hold Sol. forth any church to us, without being baptized, for this we find as soone as they beleeved, they were commanded to be bapti­zed with water, Acts. 10. and to Paul himself beleeving, was it said, Arise, why tarriest thou, and be baptized: If we looke into the Acts we shall find there very many examples for it, and not one to prove or tolerate any other practise.

Secondly, I say, there can be no true visible Church, without it hath its bottome or foundation from Christ, but there is no church consisting of others then baptized persons, approved on by Christ, for Christ giving forth a rule of visible dispensations, bids his disciples, first, Teach and Baptize them, afterwards, teach them to ob­serve all that he had commanded them. Marke last. 19, 20.

Again, if we consider the nature of the Ordinance of baptisme, and of the church of Christ it will be evident, for the nature of the Ordinance is a cleer manifestation of putting on Christ; therfore saith the Apostle, Know ye not, that as many of you, as have been baptized into Christ, have put on Christ; and the nature of a true Church, is of a spirituall nature visibly holding forth that government Christ our head hath in us: Again, baptism is the first act visibly represent­ing our union with Christ, which gives us a visible right to all o­ther Ordinances of Christ; But if any shall yet say there may be a true visible church of the Gospel approved of by Christ without a submission to this Ordinance, let them produce their grounds from the Scripture, and I shall more throughly consider the matter: in the mean time, let this suffice us, that while men walke in other wayes doubtfully, without a rule for their practise, we walk accor­ding to the Scriptures in being baptized, and added to the church, & wheras they say many churches were planted without baptism; it is an easy thing to say so, but hard for to prove, I am very confident all churches were baptized, else the disciples of Christ had very ill observed their commands, Goe teach, and baptize.

Fiftly, It is not enough that Saints be baptized, but likewise The Church of Christ is an united com­pany. they ought to joyn themselves together, first, to the Lord, then to one another; therfore is it, that we find it recorded, that the Saints are a body compact together, and that when many saw the judgement of God upon Ananias and Saphira, they durst not joyn themselves to them; Now this joyning after baptisme is nothing, but the mutuall con­sent of each other, giving up themselves to the Lord, and one to another, to watch over one another, and walke before the Lord in his own wayes; which of necessity must be done or else the Saints would be disabled from knowing each other, watching over each other, and admonishing or reproving each other; thus did Paul joyn himself to the churches at Ierusalem; but this will appear more plain if you consider what I shall say, when I come to speake of the true nature, and divine excellency of this church, which I have already in a measure described unto you.

Chap. IX.
Sheweth the true nature of Christs Church, and the power and authority thereof.

HAving thus described to you, what the true church of Christ is, I will now shew you its excellent priviledges and duty, which I shall unfold to you in eight particulars:

1. The nature of this Church.

2. The power of this Church.

3. The duty of this Church.

4. The gifts of this Church.

5. The Ordinances of this Church.

6. The Order of this Church.

7. The Ministry of this Church.

8. The Communion and fellowship of the Church.

The nature of this church, I shall first handle, which I shall de­monstrate The nature of Christs Church: It is the house of God. to you from the severall names that God hath given it in the Scriptures; as first, it is called the House of Christ, or of the living God, 1 Tim. 3. 15. Paul gave many instructions to Timothy, how to behave himself, in the house of God; God dwelleth in the middest of the church, the church is Gods houshold, Mat. 24. 25. Herein may we [Page 149] see the nature of the church to be a compact and united body, a house of living stones, 1 Peter 2. 4. 'tis not a company of unpolished stones, lying scattered up and downe, but a house built up, whose foundation is Christ, yea, Christ is the corner stone thereof; 'tis a houshold, whose master is Christ, who is the Lord of that family, which is called by his name; the children of this houshold are Saints those that appear in their wedding garment; the servants are the Ministers of the Gospell, who are placed there to serve the family; their food is the word of God; the body and blood of Christ Jesus; from whence al unprofitable and wicked servants are tobe cast forth; 'tis a houshold, wherein every son and servant is enrolled by the bond of unity.

Secondly, 'tis the City of God, Psalm. 46. 4. in which city every It is the City of God. member is a fellow citizen, Eph. 2. 19. 'tis a spirituall city, that de­scends from heaven; 'tis a flourishing city, whose inhabitants are made glad through that river, whose streames flow from the fountain of life; 'tis a City walled with the almighty power of the Lord Jesus; 'tis a City defen­ded with an innumerable company of Angels, whose merchandise is not of gold and silver, but of bread and water of life, of glori­ous garments of needle worke, the cloathing of whose inhabitants is wrought gold; 'tis the city of Sion, of which 'tis said, Walke about Si­on, and goe round about her, tell the towers thereof, marke yee well her bul­warks, consider her palaces, that ye may tell it, to the generation following. Psal. 48. 12, 13. 'tis a city incorporated, whose citizens have one and the same Charter from heauen, whose head is the Lord Jesus, whose foundation and gate of entrance is Christ, in which mercy and truth meet together, righteousnesse and peace kisse each other.

Thirdly, The church of Christ, is Christs body, Christ is the churches It is Christs body. head; yea, he is the very life and soul of the church, 'tis his Spirit which quickens all: 'tis Christs body consisting of severall members, every one is placed in the body, for the service of the whole, there­fore saith Paul, We being many are one body in Christ, and every one, mem­bers one of another. Rom. 12. 5. 'tis a body fitly joyned together, compa­cted by that which every joynt supplyeth, according to the effectuall working in the measure of every part making increase thereof, edifying it selfe in love. Eph. 4. 16. Hence it is that Saints are said to live in Christ, and Christ in them

Fourthly, Christs church is the mountain of the Lord, Psal. 2. 6. a moun­tain looking towards heaven, ascending from the earth; a moun­tain It is the moun­tain of the Lord. visible, a city on a hill, which cannot be hid. Mat. 5. 14.

Fifthly, It is Gods vineyard; I am the vine, and yee are the branches, It is Gods vineyard. saith Christ, as the branches are all upon one tree, so Christ and his are members all of one body, branches of that stock, which is Christ Jesus, who lops of all withered branches. Iohn 15. 1, 2.

Sixtly, It is Christs garden, that Christ takes delights in, to walke It is Christs garden. in, I am come into my garden (saith Christ) my sister, my spouse, he feed­eth among the lillies, he delights even in his church, to gather his pleasant fruits [...] 'tis a walled garden, in which is an everlasting fountain to water and refresh it; 'tis a garden well trimmed, continually weeded, wherein are all manner of fruits, both new and old; 'tis an orchard of precious plants, set by the water side; I might fur­ther shew you 'tis Gods tabernacle in this world, moving from place to place, till it attaines to its own countrey; 'tis Gods temple, wherein his holinesse dwels, 1 Cor. 3. 11. his presence is there, the Arke of the Covenant, the mercy-seat, the incense of a sweet smelling savour unto God, are there; God is prayed to, praised and admi­red there: In the middest of my brethren, saith Christ, I will sing praise unto thee; 'tis Christs friend, sister, and spouse, she is the Kings dough­ter, all glorious within, her beauty is excellent, her relation is no­ble; she is a Queen, Psalm. 45. 10. united to Christ, the king of kings married unto him, in everlasting bonds of loving kind­nesse; 'tis a royall priesthood, a holy nation, a chosen generation, born of God, united under one king, subject to one and the same lawes, being a pure and undefiled people; she is Christs love, dove, and un­defiled one, she is all faire, she is but one. Cant. 6. 'tis a flock of sheep fee­ding together having one chief shepheard, who separates them from the goates, and keepes them from wolves, who knows them by name; 'tis his sheepfold wherein all his sheepe are folded toge­ther, not stragling up and down, but in flocks together, that fol­low the Lord Jesus, knowing his voyce. Chap. 10.

'Tis a candlestick of pure gold, to hold forth the true light of the Lord; 'tis a dove, innocent and gentle, feeding on the choysest food; 'tis the communion of Saints, wherein Christ and Saints mu­tually communicate each to other, Christ to them, light, life, joy, freedome, and glory; they to Christ, praise, honor, reverence, and songs of deliverance; 'tis a Communion, wherein they commu­nicate each to other of al those treasures the Father of Spirits hath communicated to them; 'tis a ship, in this world tossed up and down, yet safely arrives at the haven of everlasting glory, through the guidance of their skilfull Pilot the Lord Jesus

It is the Kingdome of priests, a Kingdome of kings, a kingdome from above, the Kingdome of heaven, whose head, Iawes and inheritance are all heavenly: Thus mayest thou see its nature to be spirituall pure, peaceable, mighty, gracious, and glorious, being one with the Father, and the Son, and with each other visibly in the Father and the Son: I might dwell longer here, but I must passe forward.

The next thing I shall handle, is the power of this Church, The power of the Church. which is very large, consider what power a Kingdome, family, city, or body hath for the well-ordering, governing, and increasing of its selfe, this church hath the same: I shall branch its power forth in severall particulars.

1. In receiving of members, 'tis a houshold that can admit none to In receiving in members. be of the family, but such who are enrolled as houshold servants, that this power is in them, is evident, for Paul went to Jerusalem, and assayed to joyne himselfe to the disciples, but they were all afraid of him; Yet they were persons with whom he indeavoured to joyne himselfe, which he had ignorantly done, had not they a power to receive him; Acts 9. 26. 27. Againe, Phebe a servant of the Church of Cenchrea, being to goe to the church of Rome, Paul commends her to them, desiring them to receive her in the Lord, as becommeth Saints; where note, Paul commends her to the whole church, to all the Saints there who were to receive her, but that the church hath this power is evident, for as I shall shew you presently they have power to cast out also; now this receiving in of members ought to be dischar­ged faithfully; any person baptized desiring, according to his duty, to walk with any particular congregation, except any should know by a visible demonstration that he was unworthy ought to be received.

But how ought the church to receive them that are members of another con­gregation. Quest.

If a member of one congregation should have occasion to goe Answ to another, they ought to be recommended from the Church or some particular brethren to them, which is plaine in the case of Phebe's going to Rome, Paul wrote a commendation to the Church at Rome, desiring them to receive her; Rom. 16. so in the case of di­vers others, as when he sent Tichicus to the church of the Colossians, he writes to them, that he was a beloved brother, a faithfull minister and fellow servant in the Lord. Colos. 4. 7. 8. Quest

But what, if by a providence unknown to the Church, or unexspected by him, a member should be cast into another congregation, having no such letter of recommendation, may not the church receive him.

To this I say, first, if any member knowes him, or her to be a brother or a sister his declaration or testimony is sufficient to the Church, as is evident in the case of Pauls joyning with the Church at Jerusalem, while he abode there, it was upon Barna bas his testi­mony of him. Acts 9.

Secondly, but if none knowes him, the Church upon the pro­fession of his faith and obedience to the commands of Christ, and of his orderly walking, may, except they know any thing to the contrary, receive him; for the reason why the church at Jerusalem received not Paul was, because they had heard what mischief he had done; but here the church needs much wisdome, and if they can (I judge) they would doe well to inquire of him, if he be to re­main among them, lest he be one that should come in privily to In admonish­ing and re­proving members. sow tares amongst the wheate.

Thirdly, The church hath power in admonishing and reproo­ving their members; now admonition is twofold, either in in­structing of them, or a warning of the church, or any member thereof, from all evill; shewing them the dangerous consequence of it; therefore the Apostles, in the first sense speaking to the Colos­sians, bids them admonish one another with Psalmes, &c. In the last sense he writes to the whole church of the Thessalonians, saying, Now we exhort you brethren, warn or admonish them that are unruly: Now in the churches warning them that are unruly, they ought to consider the nature of the offence, for offences or sins are either private or publike; What a pri­vate offence is a private offence is that which is committed against a particular person, now this, every Saints offended ought to reprove privately, this is an offence that is not a publike scandall to the Gospel, but What it is to sin openly. publike sins are such as are open and manifest, which in their own nature are of a publike scandall or offence, these are to be rebu­ked, admonished or [...]reproved publikely, as we see in the case of Peters dissembling, Paul withstood him to the face, because he was to be blamed; yea, he blamed, or reproved him before them all. Gal. 2. 11. 14. so that offences that are publikely known to the church, the church should openly reprove them; herein Pauls rule holds good, them that sin, rebuke before all, that others may feare. 1 Tim. 5. 20. or those sins which have been of a private concernment, and the persons of­fending having been dealt withall according to Christs command saying, If thy brother offend thee, goe tell him of it between thee and him, &c. and if they who have committed the offence shall refuse to heare them, they may bring it bring it before the church, as Christ saith, [Page 153] if he shall refuse to heare thee, tell it to the Church, then the Church may, and ought to take notice of it, and admonish him for it.

But is there no difference betweene admonition, reproofe and rebuking in Qu. the Scriptures? because you seeme to put no difference betweene them, and the Scripture doth; for Paul bids Timothy, reprove and rebuke, 2 Tim. 4. 2.

Sometimes some one of these words, being used alone, compre­hend the rest; as in the case of Heretikes being cast forth after Sol. twice admonition. The word, Admonition, includes rebuking or reproving: but when we finde them distinguished, tis after this manner, to Admonish, is to advise another, or forewarne him of some danger; to Reprove him, is to blame him for some evill, ma­nifesting the nature of his evill, and the greatnesse of his fault, as Paul did blame Peter. But to Rebuke, signifies a more powerfull way of reproofe: therefore he saith, Rebuke them sharply: so to rebuke them, is to command them, to desist their evil courses, in the name of the Lord Jesus, with great authority; Therefore an Elder is not to be rebuked but entreated, 1 Tim. 5. 1.

This rebuking is for them who are unruly; therfore when Christ cast out Devils, he is said to rebuke them: so if any shall make commotions in the Church, and be unruly, the Church must si­lence them, stoppe their mouths, command them to be silent; for this the Church hath power to doe.

Now in reproving I shall give these few briefe directions.

1. That it be done without partiality, to the highest as well as to the meanest, the richest as the poorest; for we must not have the faith in respect of persons: Husbands must not pleade for their Wives; fleshly relations must not mingle themselves with spiritu­all affaires.

2. Let it be done in love; therefore is the Church commanded, having noted a disorderly brother, to admonish him as a brother: so saith the Apostle, Let all your things be done in love.

3. Let it be done seasonably, with good advice and caution: minding alwaies the frame of his heart whom you reprove.

4. Let it be done with all authority; let none despise it.

Lastly, The Church may choose whom shee please, to declare her sense and minde: this, if the Church hath officers chosen, is The Church may deter­mine contro­versies about civill things. most fit to be performed by them.

Thirdly, The power of the Church appeares, in determining all controversies in the Church in civill things, if there should arise [Page 154] any difference in the Church betweene the members; they ought not to goe to law, especially before the unjust; but to suffer the Church to determine it; to whose determination they are bound to subscribe, 1 Cor. 6. 1, 2, 3, 4. How dare you (saith Paul) goe to Law before unbelievers? It is utterly a fault so to doe; it renders the Church to be exceeding weake, and themselves exceeding carnall; We ought rather to suffer wrong then goe to law.

But what if the Church should order any of them to give satisfaction to the Object. other, and he refuse it; what should then be done?

If he should refuse to heare the Church, he refuseth to heare the Sol. Lord from heaven, and the Church may cast him forth, and looke upon him as a Heathen and a Publican, and so leave him to the world, to be liable to the law of the Nation wherein he lives.

Secondly, They have a power to determine matters of differen­ces About indif­ferent things. about indifferent things: as, suppose there should arise disputes about habits, or meats, or drinkes; the Church hath power to end them. God in his wisedome hath so ordered the matter, that he hath given us many commands plainly and particularly: but yet we have many occasions of dispute about things simply, neither commanded nor forbidden. Now the Church may determine these according to Pauls rule, If there be any thing of good report, virtuous, praise-worthy, thinke of these things. The Church hath power to ap­point their times of meeting, their continuance when met, of chu­sing their owne officers or servants; as in the case of the seven Deacons is evident, Acts 6.

Fourthly, They have power to cast out members, to deliver The Church hath power of casting out members. them to Satan; as it appeares, 1 Cor. 5. verse 7. Purge out therefore the old leaven, that yee may be a new lumpe. Now this was written by Paul to the whole Church: Now his casting forth, or delivering up to Satan, is the returning of his person into the Kingdome from What it is to be delivered to Satan. whence be came; Wee, while dead in sinne, are in the Kingdome of Satan; but being made to believe in Christ, are translated into his Church, the Kingdome of heaven: Now when any declare their hearts not to be right, but visibly to belong to the Kingdom of Satan, they are to be put forth from the Church into their owne Kingdome, viz. this world, whose God Satan is.

This Ordinance is an Ordinance of Christ, to be done in Christs name, power and authority, for the destruction of the flesh, for the rooting out of corruptions: it must be pronounced with love, and yet with faithfulnesse.

But for what cause ought any member to be cast out of the Church? Qu.

First, For being a Heretike. Now if any one aske me what a He­retike Ans. is, I answer, he is one that preaches a doctrine which denies What a Here­tike is. the faith; Of which sort were they that denied the resurrection, Christ come in the flesh, dying at Jerusalem for our sinnes, and the like.

Secondly, For open, scandalous wickednesse, as adultery, ido­latry, theft, lying, drunkennesse, swearing, or the like.

Thirdly, For refusing to heare the Church; as Christ saith, If any man refuse to heare the Church, let him be to thee as a Heathen and a Publican. And againe, If any man among you walke disorderly, have no company with him that he may be ashamed.

But what if there should any one fall into some open sinne, and should ma­nifest Qu. his repentance to the Church, before he be cast out ought the Church to cast him forth?

No verily, For if the Church can judge their repentance to bee Ans. true, they may not doe it; for the end of the Ordinance is, if the Lord see it good for their repentance. Now if the Lord makes them repent without it, to what purpose wilt thou doe it? This appeares to me cleare from Pauls words, 2 Cor. 12. 21. Who saith, He is afraid he shall be humbled among the Corinths, and bewaile them which have sinned already and have not repented of their uncleannesse and fornication which they have committed. Which words, I say, intimate to me, they ought to have repented of their evill deeds: and if they had done so, Paul need not have bewailed them; but their not repenting made him to be afraid.

5. They have power to receive in members (who were cast out) The Church may receive members who were cast out if they repent upon their repentance: Consider, 2 Cor. 2. 6, 7, 8, 9. Wee may there see Paul writing to them, to forgive a wicked person, lest he should be swallowed up with overmuch sorrow, and confirme their loves to­wards him.

Now if this repentance be true, it causeth the soule to be hum­bled for his sinne, to acknowledge it before the Church, to mourne for it, and to desire again to be received by them for if in truth he seeth his evill, he will desire to be entertained againe by that peo­ple that cast him forth, that they may have cause of joy in him, as well as once, they had of sorrow.

But this is not the whole Church that hath this power, but the representative Church; viz: the Officers in the Church; so that when Christ saith, tell it to the Church, he meanes the Elders.

To this I briefly answer; That the Church, viz: the whole [Page 156] Church hath this power; as is evident in the casting forth of the incestuous person: Paul writes to the Church, bids them, Purge out the old leaven: he doth not write to the officers of the Church on­ly, but to the whole Church: So Acts 15. when the whole Church at Antioch sent to the Church at Jerusalem to advise concerning a difference, The whole Church came together, and gave their advise: It is said, The Apostles, Elders and Brethren send greeting, verse 23. Some bring this place to prove a Nationall Synod but if it should prove such a thing, behold the whole Nation must be this Synod; for the whole multitude were there; viz: of the Church with the A­postles and Elders, where every brother had his liberty to speake.

But the Apostle Paul cast out Hymeneus and Alexander, and delivered them Object. to Satan; so that excommunication is to be performed by an officer.

Behold a thing here considerable; that which Paul did in his Sol. owne person by himselfe, is likewise done by a Church with his consent: therefore saith he, I have judged already as though I were pre­sent, concerning him that hath done this deed: In the name of the Lord Jesus, when you are gathered together, and my spirit, That you deliver such a one un­to Satan, 1 Cor. 5. 4, 5. Pauls spirit is his will, approbation or con­sent; so that what the Apostle might doe in person, they might do by the same power and spirit that was in him and them: so that this is no argument at all to prove any such thing: Now the end of this power given to the Church, is not for destruction, but edification.

Chap. X.
Sheweth the duty and gifts of the Church.

HAving thus finished the nature and power of the Church, I The duty of the Church. come to shew them their duty, and that under a three-fold consideration.

First, Of members to members; their duty is to watch over each Of members to members. other: Under the Law, God placed watchmen over his people, at whose hands the bloud of them that miscarried through the watchmens negligence, was required, Ezech. 33. 16. Christ hath set the Saints in one body, to be carefull of each other; to watch over their words and actions at home and abroad, wherever they have opportunity; They ought also to cover the infirmities one of [Page 157] another: there is a great fault among Christians this day, who delight to spread abroad the infirmities of their brethren: If thy brother offend thee, tis thy duty, oh man, to tell him of it first, betweene thee and him; if he heares thee, thou hast gained him, thou oughtest to forgive him: If he refuses to heare thee, take two or three more with thee; and if he refuse to heare them, (and not before, as thou expectest to be freed from the charge of a violater of the command of the Lord Jesus:) Tell it to the Church, and if he refuse to heare them, let him be unto thee as a Heathen and a Publican. Yet further, tis the du­ty of every member to assist, exhort, advise, counsell and helpe his fellow member; to relieve his necessities: tis our duty to study to please one another in the Lord. This watch should be over one a­nother in all things, in all places, at all times, in all relati­ons.

Secondly, The duty of the Saints in the Church, is to frequent Of the mem­bers duty to the Church; their assemblyes, not to leave them, not to burthen, or trouble, or offend them; to contribute their utmost assistance to them; to help forward the building; to warne the Church of any thing may endanger it.

Thirdly, The duty of the whole is to looke to each member, to The duty of the Church toward its members. enquire how it is with them in soule and body, to administer to their wants, to reprove, rebuke, admonish, receive in, cast out; this watch of theirs ought to have an eye into all relations; many may live well in the Church, but we must enquire after every one con­cerning their behaviour towards wives or husbands, parents or children, masters or servants; for many may, at home be passio­nate, carelesse, give ill examples, be idle, or the like; which cannot be discerned in the Church; but this ought we to looke af­ter.

By vertue os what authority have you to do to meddle with one another in civill Object. things?

By vertue of that authority, whereby we exhort each other to Sol. live sutable to the Gospell in civill things: how shall wee see the power of the doctrine preached, except in their conversation, and how shall we know that, except we be conversant with them, or enquire of them. Paul tels us, A Bishop must be no striker, &c. which qualities must be knowne to the Church, or else how can they choose him? Paul tooke notice of mans idlenesse, and of others disobedience, which makes him urgent in these relations to presse conformity to the Law of the Lord Jesus: I say, the Church ought [Page 158] to strengthen, build up, and edifie each other in love.

I am now come to speak of the spirituall gifts given to this Church; Of the duty of the Church. A word of Wisedome. which are divers.

First, A word of Wisedome; now a word of Wisedome is a gift, whereby a soule is made able, not onely to behold the great myste­ries of the Lord, but is also able to bring them forth seasonably, orderly, advantageously for the whole: tis a word that is able wel to rule, order, mannage and dispose of the things of the Church, for the edification of the whole.

Secondly, A word of Knowledge; Knowledge is that gift where­by A word of Knowledge. we understand the truth of God: there are many sayings darke in the Scripture, now the word of knowledge makes them cleare and evident; resolveth doubts, and teacheth the ignorant: know­ledge and wisedome differ (as I judge) onely in this, that the true ordering, and wise disposing of knowledge it selfe, for the be­nefit of the whole, is attributed to wisedome.

Thirdly, Discerning of spirits; Here must be knowledge in Discerning of spirits. this also; for this is that by which we are enabled to try spirits by their doctrine, for this is the very way that the Lord prescribes for the tryall of spirits; viz: by their doctrine, 1 John 4. 1, 2, 3. This discerning of spirits is not, as many conceive, that we should immediately know whether their spirits be right or no, any other­waies then by their doctrine and conversation; which gift is not given to all, but to those, who by reason of spirituall use, have their senses exercised to discerne betweene good and evill.

Fourthly, Prophesy; Which Prophesy is two-fold: either a fore­telling of things to come; as Philips daughters, & Agabus did; or else it Prophesy. is a speaking in the Church, to edification, exhortation & consola­tion, 1 Cor. 14. 3. Thus may all prophesy one by one, and the rest judg. This prophesy is an excellent gift, whereby the Church is edefied, the Lord glorified, and Satan put to flight. I shall in this shew you the true ground and power of prophesy, the persons who are to pro­phesy, and the true use and of prophesy.

The true ground of propesy is the true knowledge of the testi­mony The true ground of prophesy. of Jesus, which is the doctrine of Christ; except a soule be led through the inspiration of God in the light of God, he can­not truly prophesy; the power enabling to it, is the power in the new creation, We believe, and therefore we speake. Many conceive Saints are not to prophesy, till they have such an immediate power [Page 159] seizing upon them, which may force them to speake whether they will or no; which, for my part, for these two reasons, I judge contrary to Scripture.

1. Because we are commanded, Not to quench the spirit, nor despise prophesying: Now if prophesy did so move in a man who could quench the spirit of it, surely it would worke irresistibly.

A second reason why I so judge, is, because it is said, The spirits of the Prophets are subject to the Prophets: Now herein are they subject, that One must stay till the other holds his peace, and the rest must judge what is delivered, Now, I say, these two things would be frustrate, was it by such a power some pleade for: for what need any to be judge, if it comes with such a power? And how could they stay one for another, or keepe silence one for another, if such a power was in them: But this, I say, there is or ought to be such a power as may enable them, To speak to edification, exhortation & comfort & that by course: that there be no confusion: and this is prophesy upon a good ground. I shall onely to this particular adde this word, that wee are no where commanded to judge the principle of a brothers a­ctings, neither his acting by his principle, but his principle by his actions.

Secondly, The persons who may so prophesy, are all the brethren, who may prophesy. all the Prophets: Therefore saith Paul, Yee may all prophesy: this all he interprets to be the Prophets saying, Let the Prophets speake two or three, and let the rest judge, 1 Cor. 14. 29.

May not women prophesy in the Church? Surely, it is said, a woman pray­ing Object. or prophesying; which implyes shee may prophesy as well as others.

In answer to this, consider the same Apostle that saith, Let the Sol. Prophets prophesy; in the same Chapter also saith, Let your women keep Whether a woman may speak in the Church. 1 Tim. 2. 11. 12. silence in the Churches, for it is not permitted unto them to speake: from whence, and from that in Timothy, Let the woman learne in silence, with all subjection; But I suffer not a woman to teach, nor to usurpe authority. I conclude, a woman may not so prophesy as the brethren may, in the 14 of Cor. and that for these reasons.

1. Because she was first in the transgression through her forward­nes to teach, and aspiring above her place, she was first deceived, and did deceive her husband.

2. She is more subject to temptation, and to be deluded by reason of the weaknesse of her nature: Now God will have her learne in silence; she that taught the man to his fall, must now be taught by him, and be in subjection.

[Page 160]3. That hereby she may manifest her humility, in willingly be­coming subject, who subjected her husband through her enticement to so much misery.

But yet, notwithstanding, when I consider the reason of their being commanded silence, to be taken from the Law, and yet under the Law; Miriam and Deborah were Prophetesses: And when I minde that God made a promise, That his sonnes and daughters should prophesy: And that Philip had foure daughters which did prophesy, Acts 21. 9. And when I weigh Pauls saying, A woman praying or prophesying with her head covered; it makes me believe, that a woman may prophesy, and that in the Church also: So that, I say, wee must necessarily consider the manner of her speaking to be here forbidden: she may prophesy, as prophesy is considered an immediate gift from heaven, for the revelation of some great, secret, or mystery, that the brethren are ignorant of; or for the foretelling of things to come, she may speake, being carried out thereunto by a power from the Lord; yet in this, her head, her owne honour and glory must be covered: without controversy, when paul saith, He permits not a wo­man to speake in the Church, he forbids not all manner of speaking: for then if the Church should demand any question of her, she might not answer; which certainly she may: So that, I say, this speak­ing that she is debarred of, is teaching, as the brethren who are prophets, may all doe, one by one; she must not so teach in the Church to dishonour her head.

But if God hath given greater gifts to them then to the bre­thren; How women ought to im­prove their gifts. I shall shew them how they ought to improve them; viz. by taking a brother home to their houses, as Priscilla did Apollos; and there instructing him in the way of the Lord more perfectly, or by teaching one another modesty, sobriety, meeknesse, humility, love and holinesse; this I am sure is their duty: therefore saith Paul to Titus, The aged women must be teachers of good things, teaching the young women to be sober, to love their husbands, to love their children, to be discreet, chast, keepers at home, good, obedient to their husbands, that the word of God be not blasphemed, Tit. 2. 3, 4, 5.

Thirdly, The end of prophesy, it serves for the Church, for buil­ding up in faith, knowledge, feare and love; for exhortation from sinne to righteousnesse, for comfort in feares, doubts, terrours, temptations; the end of that, as of all other Ordinances, is to glorifie God, and serve our spirituall generation, Our City is built on Mount Sion, compact within it selfe.

Fiftly, The gift of being a helper in the Gospel of Christ, Aqui­la Gift of helps' what. and Ʋrbane, and many more were Pauls helpers in Christ; this is a gift whereby Saints are made able to be helpfull, either in accom­panying of the ministers of the Gospel in preaching to the world or in any service of the church.

Sixtly, Governments, this is a speciall gift given to some per­sons Gift of Go­vernment what. in the Church, for the ordering its affairs in due order with­out confusion, whereby they are able to know when the members in the church are confused, and to rectifie them; I say, this gift is usefull in any church of Christ; this gift is called ruling. Roman. 12. 8. wherein they are inabled to rule the church of God, as a well disciplined family: there are other gifts spoken of in the Scri­pture, as faith, charity, prayer, prayse and the like, some of which I shall speak of by and by.

But there was in the Apostles dayes other gifts then these, viz. tongues, Obj. miracles, heating interpretation, and surely, if there be a true church, there must be the same gifts now.

That is a great mistake, 'tis not required that all these severall Sol. gifts should be in every particular church, but these are gifts distri­buted as the Lord seeth good, we have gifts differing according to the grace given us; The Lord is the dispenser of gifts to every man severally as he will, to one, one thing, to another, another, and though we say it is needlesse for every church to have all the gifts they had in the Corinths, yet we are not without sufficient gifts for the being of a true church, the manifestation of the Spirit being given to every one to profit withal in his own place and order; there is a gift of wisdom, of knowledge, of discerning spirits, of prophecy, of helps, of go­vernments, of charity, of teaching included in knowledge, wis­dome and prophecy, so that we will not murmure for what we have not, but blesse God for what we have, and pray for more to him, who giveth liberally and upbraideth not.

Chap. XI.
Of the Ordinances, Order, Ministry, and Communion of the Church.

THe Ordinances of this Church, I shall now speak of (having The Ordinan­ces of the Church. viz. Prayer. spoken already of prophesie, which is a gift and an Ordinance to be practised,) are these following.

First, Prayer, all things are to be sanctified by the Word of God, and prayer, this was practised in the Church with an audible voice, Act. 4. 24. & so Paul kneeled down, & prayed with the disciples. Act. 20. 26. Now prayer is the pouring out of the soul to God, by way of supplication for the supply of ourwants by Jesus Christ, which prayer is or ought to be the continnall posture of Saints spirits, according to that of Paul, pray continually; therefore we shall find the church continuing in prayer. Acts. 2. 42. this is a speciall part of divine worship, whereby we acknowledge Gods preheminency; our relation, subjection, and obedience unto God: I might here shew you the prevalency of the prayers of Saints, with God, had I time; but I shal conclude this with these three things, which I desire may alwayes accompany prayer.

First, Faith, beleeving that God is, that he heares us, and is graci­ous and mercifull, and will answer.

Secondly, Watchfulnesse, watch unto prayer, watch and pray, watch over thy heart, thy corruptions to suppresse and subdue them.

Thirdly, Constancy, continue in praying, for he will in due time answer, cast not away thy prayers, but expect their returne loaden with blessings.

Secondly, Praise, Praise is that the Lord takes delight in, and Praise. yet hath in himself no addition of honour by it, the true praise of God, is the acknowledgement of the glory and excellency of the Lord; 'tis the declaration of the goodnesse of the Almighty; this praise is to be in the mighty congregation. I will give thee thanks saith David, in the great congregation, I will praise thee among much peo­ple, Psalm. 35. 18. 145. 1. Christ and the Saints both sing praises in the church together unto God the Father, this true praising of God from the power of the Spirit, did the Psalmes, sung upon mu­sicall instruments under the law, point at; the gift of singing [Page 163] Psalms is not a composition of Davids Psalms into Meter, through Of finging Psalmes. a naturall faculty, which Psalms the Priest or the Clarke names; and all the people must fing together, this begets a confusion, and is a meer tradition, for such a practise hath no more bottom then Organs or Choristers or Singing men and women, in the Church of the Gospel; which surely we will not plead for now: The me­lody of Psalmes is not in the ear, but in the heart to the Lord. Eph. 5. 19. To sing Psalmes in the Gospel is, a speciall gift given to some particular member in the church, whereby he doth blesse, praise, or magnifie the Lord, through the mighty operation of the Spirit. Ep. 5. 18, 19. which is to beperformed, I say, by one alone, at one time to the edification one of another, and therefore it is an Ordinance flowing from a cheerfull heart; if any be merry let him sing Psalmes, that is to say, let him blesse God; that all should sing to­gether is denied by Paul, who saith, how is it brethren when yee come together every one of you hath a Psalme, they must speak orderly one after another, for God is not the author of confusion, but of peace in all the Churches of Christ.

Thirdly, Fasting; now true fasting flowes from the apprehensi­on Fasting. of some great want, whereby the soul is ingaged to give up himself to seek the Lord, separating himselfe from his outward imployments from meat and drink, so farre as nature will permit, that he may wholly without distraction, be earnest with the Lord by prayer, for the obtaining of his request, the true na­ture of this will appear evident, if you consider, Acts 13. 2, 3. 14. 23. 1 Cor. 7. 5.

Fourthly, Charity, which is more acceptable then hope or faith, Charity. 1 Cor. 13. 13. this is that virtue without which al other gifts are no­thing; it is a grace which is rooted in the heart, and is a true spi­rituall love and endeared affection towards his Lord Jesus, and all his Saints, poor and rich; which composeth the Spirit in a right temper, subduing covetousnesse, trampling under foot vaun­tings, loving another as himself; the prayse of which read, 1 Cor. 13. 3, 4, 5, 6, 7, 8. verses. It suffereth long, is kinde, envieth not, vaunteth not it self, is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinks no evill, rejoyceth not in iniquity but in the truth, beareth all things, &c. but I shall only mind it here, as it That the out­ward necessi­ties of the Saints must be relieved. shewes it selfe forth in the relief of the Saints outward necessities; It is an Ordinance of God to relieve the poor Saints.

It is the duty of the Church to see that no member in it do want [Page 164] or lack any thing necessary; 'tis not enought to say be warmed but they must administer to the supply of their wants according to the ability God hath given them. 1 Cor. 16. 2.

But all Saints are to have all things common, so that there must be no diffe­rence Object. between them, as it was in the dayes of the Apostles.

Mistake not the Scriptures, it is no where commanded, it is true Sol. there was a time when all things were common, yet so, that every man had but accoridng to his need, Act. 2. 45. 4. 34. 35. And wher­as they sold their possessions, they then testified their great charity and thus far it is a president for Saints to imitate, that if they have possessions, and their brethren be in want, and they cannot to be re­lieved without selling their possessions, they ought to sell them; yet not so, as to destroy their naturall relations, for he that provideth not for his family, is worse then an infidell: But this was not their con­stant practise for afterward they had gatherings as God prospered them, 1 Cor. 16. 2. and indeed had that been always commanded to be therepractise, wherin could there have been a ground to presse to charity, and to reprove for covetousnesse; there alwayes hath been and yet wil be a difference among men in this world, there was an elect Lady, one of reputation (though few noble are called) who lived accordingly, abounding in hospitality, yet we are alwayes to mind this, that we ought not to have the faith, in respect of persons.

Lastly, Breaking of bread: now I wil shew you very briefly four Breaking of bread or the Lords supper Christ the au­thor of it. things considerable in this.

First, who was the author of it, that is the Lord Jesus, that said to his disciples, doe this in remembrance of me.

What doth that speech concerne us, being spoken only to his disciples be­fore his death.

It was not a command only to them, but to others also, there­fore saith Paul, that which I have received of the Lord Jesus I de­liver to you, doe you eat thereof. 1 Cor. 11. 23, 24.

Secondly, The persons for whom he ordained it; and they are Church mem­bers the sub­jects of it. The nature of this Ordinance visible beleevers in Church fellowship, such as could examine them­selves, such as could discern the Lords body.

Thirdly, The true nature of this Ordinance, which is spirituall holding forth Christs death unto one another; for it is not an Ordinance for the world, but the Church; and likewise it holds forth our union with Christ; for the bread we break, is the Body of Christ, and the Cup is his blood, the blood of the Covenant, and it manifests our union one with another; for we being many are one bread, it is [Page 165] a visible seal to us of our interest in the Lord Jesus, which is to be performed in knowledge, faith, discerning Christs Body, that is to say, seeing Christ, to be the true bread, and only food of a Saint he that performs it not so, doth it not truly: some say, we are not to doe it, till we see our selves above it, and live in the cleere apprehensions of light and life, being onely to hold forth Christs death to others, and not an ordinance wherein we feed on Christ, but to me its cleer we are to doe it, when we see our selves most barren and empty, for then are Ordinances fittest for us, so that we by faith see Christ to have all fulnesse in him, and by faith meet him in that Ordinance in a way of subjection, for it is an Ordinance appointed for our souls refreshing, as well as the hold­ing forth his death one to another.

Lastly, The duration or continuance of this Ordinance which The continu­ance of this Ordinance. is till Christ comes, doe this in remembrance of me; and as often as you doe this saith Paul, you shew forth the Lords death till he come.

But say some, we are only to use that till Christ come in the Spirit, so that Obj. he being already come in the Spirit, we are not any longer to use it.

The Apostles meaning is not till Christ come in the Spirit, but till Christs second comming without sin to salvation when he shall reward both Sol. good and bad; for if you observe it, Christ was come to Panl, and to the Corinths in the Spirit, yet they used it, and he that truly con­formes to that Ordinance, must have the Spirit, for he must di­scerne the Lords body, that is to say, the fulnesse, love, excellen­cy, and virtue of Christ, which he cannot do without the Spirit, so that for any to say, Christs comming in the Spirit puts an end to it, he saith more then Christ, or the Apostles ever said: And if what such men say, should be true, then this would unavoydably follow, that that dispensation, which only gives a true being to an Ordi­nance, and without which an Ordinance cannot be rightly im­braced, must be that which puts an end to it, which is contrary to religion, and right reason; For I say again the dispensation of Christ in the Spirit, is that which only gives a true right to it, and inables spiritually to conform to it, and receive virtue from Christ in it.

As for those objections against this, which plead it to be a kno­wing Christ after the flesh, and the like, I have answered them al­ready in the doctrine of Baptisme of water.

I shall now speak a word or two, to the Order of the Church, Of the Order of the Church which is that sweet decent and due administration of every thing [Page 166] in its right season, 1 Cor. 14. 40. this is that which directs how to speak, when to speak, and what to speak, it forbids all confusion, many may not speak at once, this puts the administration of e­very Ordinance in its right place; it first commands faith, after that Baptisme, then Church fellowship, and breaking of bread, it doth not turn things upside down, and set the cart before the horse, as we use to say, as many men doe in matters of religion, who will first break bread, which is an Ordinance for their building up before they be baptized, which visibly demonstrates their new birth. This heavenly Order doth not first baptize, and then preach conversion; but baptizing those that are already converted, this is that which the Apostle rejoyced to behold in the churches. Col. 2. 5.

I should now speak of the Ministry of this Church, which is a Of the Mini­stry of the Church. service committed by the Lord into the hands of some particular Members of the Church, for the due and orderly edification there­of to whom he hath given the gifts before mentioned, for di­scharge of their said trust; which ministry, first is evident in the brethren generally, afterwards as occasion requires is committed, especially by way of office, to some particulars; wherein I should shew you the true nature, ground, use, and end of a ministry in the Church; but I must now hasten a period to this discourse, intend­ing hereafter if the Lord affords opportunity to enlarge my selfe on it, in the mean time know, there may be a true Church with­out officers, which I shall evidence by this demonstration.

If you search the Scriptures you shall find all officers of any parti­cular Church are to be chosen out of the Church, as is evident in the choice of the seven Deacons, Acts 6. and so for Elders, they were to be ordained in the churches. Tit. 1. 5. which cleerly holds forth the Churches were to be before the officers, for if the church was not first, how could it be said, officers must be chosen out of them, or ordained in them.

The last thing I shall now handle, is the communion of the The commu­nion of the Church iswith the Father. church, and that is threefold. First, with the Father and the Son, as saith John, truly our fellowship is with the Father and the Son, 1 Joh. 1. 3. viz. in prayer, prayse, breaking of bread, and prophecy, The cup of blessing that we blesse saith the Apostle, is it not the communion of the blood of Christ; and the bread that we break, is not the communion of the body Christ. 1 Cor. 10. 16.

Secondly, Their communion is one with another, which is in the With each other. light and truth of the Father and the Son, communicating light, [Page 167] knowledge, wisdome, relief, support, succour and assistance, each to other, joying, rejoycing and sorrowing each with other; for they being many members, are one bread, for we are all partakers of that one bread. 1 Cor. 10. 17.

Thirdly and lastly, the communion the church hath with o­ther With other Churches. churches; all the churches of Christ have but one head, and as members of that head, receive influence from it, and ought to seek the good and preservation each of other; their visible com­munion appears in their union in the doctrine of Christ; there are two things principally belonging to churches to com­municate to each other.

First, Advice in matters doubtfull, as is evident Acts 14. & 15. c. In advice. the church of Antioch sent to the church of Jerusalem for their ad­vice, wherein we see a liberty for every brother, till they were a­greed to give their judgement; now this we must not understand to be a dependency one upon another, but only a sweet unity and agreement they have each with other.

Secondly, In contributing each to others necessities, as if one be over-burthened, it is the duty of another church to contribute, as In supplying each others wants. is evident, Rom. 15. 26, 27. 2 Cor. 8. and 9. chap. Acts 11. 29, 30. The glory of the church of Christ in all these gifts, priviledges and spi­rituall immunities to which it is born by the word of God are in­numerable, many of them I might here unfold to you, but of all which with our Apostle, I must conclude, saying, I cannot now speak par­ticularly.

Consider seriously what I have written, and the Lord give us understand­ng in all things.

FINIS.

Errata.

Pag. 18. l. 23. for that r. for he that. l. 40. for at r. as at. p. 21. l. 25. for made, r. he made. p. 23. l. 12. for appearance, r. appearances. p. 6 l. 21. for sent you, r. sent me unto you. p. 25. l. 32. for nothing; to, r. nothing to; p. 30. l. 22. for alone r. done. p. 32. l. 1. for God dy r. God should dy. l. 14. for nature by r. nature appeareth by. p. 43. l. 1. for dow is r. dowes. for thing r. things. for was r. were. p. 51. l. 10. for to. give r. would give. l. 12. for many r. may. l. 25. for yet be r. yet he may be. p. 55. l. 22. for to doe r. do. p. 56. l. 35. for never r. ever. p. 66. l. 1. for though r. thou. l. 4. for it r. then. l. 40: for copying r. coyning. p. 70 l. 39. for chief r. Christs. p. 74. l. 2. for heads l r. l. for these r. these heads. p. 75. l. 20. for wils r. thus wils. p. 76. l 19. for Adam sinned r. Adam been cut off as soon as he sinned. p. 79. l. 14. for shall r. that shall. p. 83. l. 31. for him r. them. p. 90. l. 26. for to come, r. to become. p. 114 l. 6. for many, r. man. for their r. his. l. 22. for God r. of God. p. 116. l. 36. for some r. none. p. 119. l. 10. for circumcision succeeds baptism r. bapt. succeeds circum­cision. p. 121. l. 2. for most r. the most. p. 132. l. 32. for forge, r. forget.

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