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.
IN theſe perillous times, when ungodlineſſe ranges from place to place, and blaſphemy againſt the God of Truth and Children of righteouſneſſe, ſpreads it ſelfe, like an overflowing ſtreame, or contagious diſeaſe, whereby Truth ſeemes to be fallen in the street; and many who formerly eſteemed it their glory to be profeſſors therof (According to the propheſyes which went before of them) have departed from it, and abandoned the profeſſion of it; my ſpirit was exceedingly moved within me to publiſh this Diſcourſe, as to the conſideration of theſe, who have already ſhooke of Chriſts eaſy yo ake from their ſhoulders, that they may ſee From whence they are fallen, repent and doe their firſt works; So eſpecially to your view, who through grace Have followed the Lamb in all his righteous paths, that You may continue to the end, that no man may take your Crown from you.
My owne infirmities, and many ſiniſter Conſiderations, did ſtrongly importune my ſilence; yet notwithſtanding them all, and thoſe lying propheſies which ſome ignorantly divulged, of my renouncing or diſclaiming this worke, before it came to light, through the ſufficiency of the Lord Jeſus, I have now made it publicke, being well aſſured, The gates of hel ſhal never prevail againſt the truth herein contained.
I do profeſſe, had I ſeen the Lord carrying forth any of my brethren (whoſe abilities in judgment and clearneſs of expreſſion, far exceed mine) to have undertaken a work of this nature, I ſhould have rejoyced in my owne ſilence. But hitherto have I not known any to ſtand up in this cauſe; and ſurely if all ſhould be ſilent, The Stones would ſpeake.
The daily objections and loud out-cryes againſt the truth of Jeſus, (which God directs us to walk in) as if a compleat victory was gained againſt the commands of the Lord; extraordinarily moved my ſpirit, To caſt my mite into the Treaſury; To expoſe my talent for your ſervice, which I have, according to the meaſure given me, performed; Not with entiſing words of mans wiſedome, to pleaſe itching ears, but with plainneſſe and ſimplicity of ſpirit and words, to the underſtanding of the meaneſt capacities.
And wherever you find any words you underſtand not, which I am perſwaded will not be many; neceſſity, not my owne deſire, enforced their uſe; leſt any ſeeming materiall objections that I have yet heard of, ſhould paſſe unanſwered. What through pretence to God, Spirit, Myſtery, power, light, revelations and perfection, and the crying down of the plain, ſimple and righteous commands of a crucified, and yet exalted Jeſus, as legall, beggarly, fleſhly, formall, traditionall & carnall: The power of godlineſſe is trampled under foot, Deluſions, notions and impostures being lifted up, to the ſubverſion of many ſouls, who forſake Chriſts eaſy yoake, light burthen, and ſtrait paths; for Antichriſts dangerous licentiouſneſſe, carnall ſecurity, and broad deſtructive roads, who, like the man that was poſſeſſed with a Legion of Devils, that dwelt among the tombes, whom no bands nor fetters could hold; but he brake them all, and was driven of the Devil into the wildernes, wil not endure Chriſts laws, but break them all; neither Scriptures nor Ordinances can hold them, who often times cry out with him, What have we to doe with thee, O Jeſus? A wilderneſſe of unconſtancy, barrenneſſe and unprofitable ſhrubs will be their portion, the Tombes, the painted outſides of things will be their habitation, till Jeſus the true Son of God command this uncleane ſpirit to depart from them: And then ſhal we again ſee them who before in truth were naked, to be cloathed, and in their right minds.
Let not mens boaſtings or ſhoutings, Lo here is Christ, and there is Christ, ſubvert you; for know aſſuredly, thoſe who now ſay in their hearts, They will aſcend into heaven, and exalt their Throne above the Stars of God, and will ſit upon the mount of the Congregation, and aſcend above the heights of the Clouds, and be like the Most High: Yet, they ſhall be brought down to hel, to the ſides of the pit, & be caſt forth as an abhominable branch: And you precious ones, Who by patient continuance, in wel doing, ſeek for glory, honor and immortality, ſhall be crowned with eternall life; their mountains ſhall be abaſed, and your valleys exalted.
Behold in this enſuing Treatiſe, Power, Light, Myſtery, God, Chriſt and Perfection, unveiled and advanced; Ordinances, duties, and viſible worſhip, in their proper places, and ſpheres alſo eſtabliſhed: Chriſt is here repreſented to you, as your King, Priest and Prophet, purchaſing your happineſs, commanding your obedience, diſcovering your duty, rewarding your faithfulneſſe to death, with a crown of life.
I did intend in this Treatiſe to have preſented to you a diſcovery of the wiles, ſnares, ſtratagems and devices of the man of ſin; whereby he ſubtilly attaines to to a high degree of Lordlineſſe over his poore Captives, whom he takes alive at his pleaſure, and wherewith he invades the Tents & Tabernacles of the Saints of the moſt High God: and likewiſe to have laid open the ſeverall officers and offices in the true Church of Chriſt, with their nature, uſe & end; but fearing the Reader through its tediouſnes ſhould be wearied, or by the greatneſſe of its price (the world abounding with ſo many Bookes already) be diſcouraged, I purpoſely deferred that work till the Lord ſhall vouchſafe me another opportunity.
Whoever ſhall peruſe this Booke, and finde in the words or ſenſe, miſ-pointing, or other faults eſcaped in the printing, I deſire they would in love amend them; the moſt materiall being already corrected to their hands at the end of the Booke; and that they would ſeriouſly reade what is contained in it before they cenſure, and then Let them judge righteous judgement.
To you my brethren, and fellow companions 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,
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, 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 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,
Ch. 1. p. 3.OF the ſeverall ſignifications of the word, Worſhip; and what the true worſhip of God is. pag. 3.
Ch. 2. p. 5.Of Light and Love, the principles of the worſhip of God; which light diſcovers what may be knowne of God, viz. that God is, but cannot be defined, p. 6. That he is incomprehenſible, immutable, eternall; wherein is ſhewed what time is, and that God is Inviſible, p. 7. Of the ſoveraignty, wiſedome, juſtice and mercy of the Lord, p. 9. Of the relation God hath to his Creatures, who is all in all, yet but one God, everliving, and preſent in all places, p. 10, 11.
Ch. 3. p. 11.Of the manifeſtation of God in the Creation, which ſhewes the Godhead, p. 12. That there is but one God, p. 13. That he is Almighty, p. 14, 15. That he cannot be comprehended by the naturall or ſpirituall man, p. 15, 16, 17. It declareth his wiſedome and love; wherein is ſhewed what it is to be created in Gods Image, p. 17, 18.
Ch. 4. p. 19.Of God in Chriſt, who is the anointed of the Lord; wherein is ſhewed, that the Father anointed him, p. 19. That the humane nature, with a deſcription what it is, is the ſubject anointed; and that the Spirit is the Ointment. p. 20. With a briefe deſcription of what Father, Son and Spirit are, and whether three perſons, p. 21, 22.
Ch. 5. p. 22.Of the manifeſtation of God in Chriſt as a Prieſt; wherein is ſhowne, what the Prieſthood of Chriſt is, and that the Lord Jeſus is the Saints High Prieſt conſecrated with an oath, p. 23. And, by the pouring on of oyle, p. 24. Where alſo, is ſhewed the ability he hath of mannaging the Prieſthood, being the firſt begotten, the eldeſt brother, being related to God and man, having a great interest in them both, all things concurring in him to the work, he being without ſpot and blemiſh, p. 25, 26.
Ch. 7. p. 26.Of the ſacrifice of Chriſt expreſt by five particulars. 1. By Chriſt himſelf, p. 26. 2ly. By his bloud; and what that bloud is; with an anſwer to an objection concerning it, p. 27. 3ly. By the offering up of his body. 4ly. By making his ſoule an offering for ſinne. 5ly. By laying downe his life, p. 28.
Ch. 8. p. 28.Sheweth, 1. How often Chriſt ſuffered, and whether he may now be ſaid to dye in us, p. 29. 2ly. The place where Chriſt died, which is at Jeruſalem, and what that Jeruſalem is. 3ly. The time when he ſuffered, p. 29. And how Chriſt is ſaid to be a Lamb ſlain from the foundation of the world, p. 30.
Ch. 9. p. 31.Of the manner how Chriſt offered up himſelfe, viz. by the ſpirit, and in the body of his fleſh, p. 31. Of the true nature of Chriſts ſacrifice; wherein is ſhowne, that it is a pure ſacrifice, p. 32. A free, perfect, ſpirituall and acceptable ſacrifice, p. 25. 43.
Ch. 10. p. 34.Of the true ſubjects of Christs ſacrifice, who are onely his ſheep and children, beloved with an everlaſting love, who ſhall be ſaved, p. 34, 35. Wherein is handled univerſall redemption; with an anſw. to 13. Object. brought to ſtabliſh it: wherein is ſhewed what Goſpel it is that is to be preached to the world, p. 37. That it is a dangerous thing to fall from profeſſion of true Religion, p. 39. Wherein likewiſe is declared, what the fall of man, the tree of knowledge of good and evill, the tree of life, and the ſerpent, are, p. 43. With 2. Arg. againſt univerſall redemption, p. 43, 44. That this ſacrifice was offered to an angry God, and what anger and fury in God is, p. 44.
Ch. 11. p. 44.Of the vertue of this ſacrifice, interpoſing, mediating betweene God and man, ſatisfying the Father, p. 44, 45. Wherein is ſhewed what it is for God not to ſee nor remember ſin in his children. p. 46.
Ch. 12. p. 47.Of the pardon of ſin, and juſtification by the bloud of Chriſt, by faith, and by works, with their unity, p. 47, 48. Wherein is an anſwer to theſe 2. Queſt. 1. Whether all ſins to a believer are pardoned, past, preſent, and to come, p. 48, 49, 50, 51. 2ly. Whether a believer, having received the ſpirit, may feare againe, p. 51, 52. With 3. Arg. to prove all ſins to a believer are pardoned at once, p. 52.
Ch. 13. p. 53.Of believers freedome from the law, p. 53. Wherein is handled the law written in Adams heart, the Covenant of workes, the law of Moſes and of Chriſt, p. 53, 54, 55. Shewing ſeverall diſpenſations thereof, p. 55, 56. With an anſwer to 2. Queſt. 1. Whether the law be a rule of life to a believer. 2ly. Whether God puniſhes his people for ſinne, wherein appeares the difference betweene puniſhing and chaſtiſing, p. 56, 57.
Ch. 14. p. 58.Of the breaking downe the partition wall, fulfilling all types and ſhadowes, and obtaining of all happineſſe for the Saints by Chriſts death, p. 58, 59.
Ch. 15. p. 59.Of the dignity Chriſt hath attained to by dying; of his reſurrection, aſcenſion, ſitting at the right hand of God, & making interceſſion for us, p. 59, 60, 61.
Ch. 16.Of the Propheticall office of Chriſt; wherein is ſhewne, 1. The matter he revealeth, which is mans ſinfulneſſe, mans happineſſe, all things to be believed, and obedience to all his commands, p. 61, 62, 63. 2ly. The light diſcovering, which is the ſpirit; and what it is to be taught by God, by Chriſt, and by the ſpirit. 3ly. The rule of diſcovery, wherein of the truth and authority of the Scriptures, p. 64, 65, 66. 4ly. The manner of diſcovery, which is plainly, p. 66. (wherein is ſhewne what we may judge of thoſe who delight to ſpeake in a language above the capacity of thoſe to whom they ſpeake) infallibly. 5. The ſubſects to whom truth is diſcovered are either, ſuch as receive the truth in the love of it, or to thoſe that receive it only in the notion as Balaam and Judas. p. 67. 68.
Chap. 17. p. 68.Of the Kingly Office of Christ, who is King, by his inheritance, by appointment of the Father by conqueſt, excellently qualified, of his Kingdome, over the world of grace, p. 69. of glory, p. 70. Of Chriſts Lawes; civill and ſpirituall. p. 70. Of his officers, wherein is the true Power, and bounds of the Magiſtracy, and whither he be a Church Officer. p. 71. Of the reſigning up the Kingdome to the Father. p. 72. Whether it be yet. p. 73. Of Chriſts enemies, Satan, ſin and wicked men. p. 73, 74. Of Chriſts victories over our underſtandings, wils and affections. p. 74, 75. Of the Doctrine of free will. p. 75. Three reaſons why all Chriſts enemies are not yet puniſhed. p. 76. Of Chriſts Soldiers which are Angels, Saints, the World, the whole creation. p. 77. Of his weapons, viz. his death, his Word, his Spirit. p. 77, 78. Of his rewards, 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.
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. 112That 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 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.
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.
2The 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 comeActs 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.
THE word Worſhip in the Scripture ſignifies to bow downe, fallWhat 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;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.
52. 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.
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, toIt 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 isLight 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 isLight 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 notIt is love.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: lightGod 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 toThat 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 workmanſhipSol. 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. 7God, 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 wouldGod 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 withGod 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 byGod 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.
8But 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;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 theGods 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 isThe 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 juſticeGods 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 mercyGod is mercifull. and his juſtice kiſſe each other. This conſideration begets liberty,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 neverGod 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.
1113. 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; butGod 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.
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 great12 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 ofThe 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 CreationThe 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. 13Loe 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.
14The 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 itsThe 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 noObject. change, therefore they were from eternity.
Vaine man, becauſe thou ſeeſt no change, therefore will thereSol. 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 and15 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 hereThe 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 worke16 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 underſtandingAnſw. (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 thou17 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 earthlyObject. things to ſpeake of God by.
Vaine man! God made the earth to preach forth himſelfe, andAnſw. 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. IfThe 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 that18 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 appearsThe 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 reſembleWhat '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 I19 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.
GOD is in the Creation, but dwels in the Lord Jeſus; Chriſt isGod 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, juſtified1 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) heIſa. 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 Song20 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 whichThe 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; ofActs 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 isTheointment 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 uponPſal. 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 the21 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 manifeſtWhat 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 are22 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.
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.
23Firſt 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 ChriſtWhat 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 alreadyChriſt 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 ourHeb. 9. 11. High Prieſt.
But now ſeeing no man takes this honour to himſelfe, but he that is calledThe 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 notChriſt 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 their22〈1 page duplicate〉23〈1 page duplicate〉24Prieſts 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 PrieſtChriſt 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,
25The 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, concurredChriſts 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 oldHe 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. 26There was no guile found in his mouth. Yea, ſuch an High Prieſt becameHeb. 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.
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.
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 us27 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 theTis 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 toEph. 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 veryObject. 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 theSol. 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 upon28 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: thereforeIt 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 ChriſtIt 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 aIt 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.
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 LawHow 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 the29 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 theThe 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 laſtThe 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, who30 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? ForObject. 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, accordingSol. 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 his1 Pet. 1 20. death.
1. In the decree of God; and ſo he was fore-ordained before theChriſt 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 foundationThe 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 accompliſhtChriſt 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 in31 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.
5 I am now to proceed, and ſhew you how Chriſt offered up himſelfeHow Chriſt offered up himſelf. unto GOD: which I ſhall demonſtrate theſe two waies,
Firſt, By the power of the eternall Spirit; This Sacrifice was noChriſt 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, I1 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 theChriſt died in32 ſimple Word of God die, therefore the word was made fleſh; For asthe 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, ChriſtEph. 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 offeringsA 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 take10. 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 upHeb. 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.
25Secondly, It is a free Sacrifice; Free-will offerings under theChriſts 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 IHeb. 10. 9. come to do thy will O God.
Thirdly, It was, as pure and free, ſo a Perfect Sacrifice. The SacrificesChriſts 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 theHeb. 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, theChriſts 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: TheChriſts 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 ſhadow43 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 hathIſa. 53. 11. ſeen the travell of his Sonnes ſoul, and is ſatisfied: This is a moſt acceptable ſacrifice.
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 LordJoh. 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 IVer. 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'ſtJohn 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 to35 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 peculiarHeb. 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 ScripturesSol. 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 everyHeb. 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. The36 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 the1 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 them37 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 isSol. 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 ChriſtObject. died not for all, Math. 28. 19.
To which I anſwer; True it is the Goſpell is to be preached toSol. 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.
38But 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 notSol. 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 beleiveObject. not on the Son of God. John 3. 1.
To that I briefly anſwer,
1. That unbeliefe is the very condemnation of every ſoule; tisAnſw. 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: ThatRom. 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,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 toObject. 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 theSol. 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 orSol. 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 youObject. 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 happyneſſeSol. 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 withRom. 10. 10. the mouth he confeſſeth to ſalvation: the Apoſtle judging according toIt 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 ſactified32 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 orSol. 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.
41But yet John ſaith, Chriſt came unto his owne, and his owne receivedObj. Him not: And Object the Parable wherein All are invited, &c.
To both theſe one Anſwer may ſuffice, The Jewes were ChriſtsSol. 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 GODObject. is the Saviour of All men, eſpecially of them that believe.
The Salvation is called Common, becauſe now it is extended toSol. 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, neitherSol. 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;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 believingObject. 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 worldly25 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 what44 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 wasTo 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 areSol. 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.
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 betweenChriſt 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 himſelf45 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 GodChriſt 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 FatherIſaiah 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 my46 children, that is to ſay, no ſinne which I have not received ſatisfactionHeb. 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.
WEE are juſtified, and our ſinnes are pardoned through theOur 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 orPſalm. 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 theObject. 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 no48 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 ofObject. 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.
49If thou ſeriouſly conſidereſt what I have already ſaid, it mightSol. 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 is50 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 theObj. 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 pardonMatth. 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 pardonSol. 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,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 aboutSol. 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 demanded52 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 beeArg. 1truely 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. 2Which 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. 3then 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.
53Therefore I conclude, All ſinnes are pardoned at once, in the ſenſe before named.
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, toObject. what purpoſe ſerves the Law by Moſes, is it not needleſſe?
I Anſwer, No verily; though the ſubſtance was the ſame, yet theSol. adminiſtration was divers: The Law of Moſes was added becauſe of tranſgreſſions, the Law entred, that the offence might abound, that the exceeding54 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 ſhewVnder 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 of55 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 the56 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 areObject. 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. TisSol. 57true, 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 allObject. done away.
If by puniſhment you meane an execution of juſtice upon an offenderSol. 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 diſpenſationSol. 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 hisSol. 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. 58Afflictions 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.
7. BY the death of Chriſt the wall of partition betweene JewesThe 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 ITypes 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.
59Secondly, 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 weChriſt 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.
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; forBy 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 thatBy death he roſe from the dead.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 theThe 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 heChriſts 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 handChriſt 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.
61The interceſſion of Chriſt is his pleading or continually for us to his Father; which pleading we may not by any meanesChriſt 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.
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.
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 God62 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; WhateverThe 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 andMans 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 byMans 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 the63 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 toObedience 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 theThe 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 threeSol. 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 the64 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 thatThe 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,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 beingObject. borne of a Virgin; and Noahs Arke; and many more.
To whom doe theſe ſeeme incredible? Doſt thou believe thereSol. 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 things66 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 GodThe manner of diſcovery. reveales the myſteries of God: And this is,
1. Miniſterially; God diſcovers himſelfe by his Miniſters: butMiniſterially. more of this hereafter.
2. Plainly; The Lord Jeſus delights to ſpeake after a familiarPlainly. 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 indeed67 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 revealesThe 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.
68Chriſt 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.
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 is the Lord Jeſus Chriſt, Emanuel, the Prince of Peace,Chriſt is King the Captaine of the Lords hoaſts; who enjoyeth his Kingdome,
691. By inheritance, it is his birthright; He is the firſt-borne, theBy 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, ſoveraigntyBy 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 hisBy 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 thisChriſt 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, whichOf 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: therefore70 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 KingdomeRom. 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, intoOf 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 hisChriſts 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.
711. 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. 1his 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 areReaſ. 2divers; 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 ſufficiencyReaſ. 3to diſcharge their ſeverall offices without encroaching or depending each on other. Surely the King or Parliament of England72 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 mayObject. not.
That a Magiſtrate may be a Chriſtian, 'tis true (And Oh thatSol. 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 God73 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 ChriſtsSol. 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 holdChriſts enemies. forth a neceſſity for Chriſt to reigne; and they are ſeverall: yet74 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 andSathan. 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 hathChriſts 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 admitsChriſt 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 but75 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 beforeChriſt 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 him76 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 muſtObject. reigne till he hath ſubdued them: for the first aſſertion ſeemes to imply he hath nothing at all to conquer.
77I anſwer; Chriſt is ſaid to have all put under him, in that heSol. 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 throughThe 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 hisThe 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; thereforeThe 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.
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, whichRev. 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 underſtandChriſts rewards. that there is any excellency in the Creature, as his owne, which79 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 againeObject. 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 wondreſtSol. 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 ſhallPhil. 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 ScripturesObject. 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 deathSol. to life is true; and that he raiſeth the naturall body from death80 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 ſpirituallObject. body; therefore tis not the ſame body.
I anſwer; It is very true, tis raiſed a ſpirituall body; but markeSol. 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 ofSol. 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 ofObject. the body.
Yea certainly; and let us not wonder at it; there were (as thereSol. 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.
81Secondly, 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 fromPerfection 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: AndObject. 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 eitherSol.
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,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 that83 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 KinglyChriſts 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 bothWho 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 theThe 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 andThe 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 of84 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 allMath. 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 wrathWhat 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 judgesObject. 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 variousSol. 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, and85 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.
HAving, through the goodneſſe of God, finiſhed my diſcourſeThe 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 itIn 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 prayerIn 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, whereIn 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, but87 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 loveIn 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 weeIn 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 occaſionWhat 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 manner88 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.
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 ſubjectionWhat 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.
90Secondly, 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 JewesWhat 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 himGalath. 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 thisEpheſ. 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.
912. I come next to ſpeake of the Adminiſtrator or Preacher ofWho 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 calsApoſtles. 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 to92 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, butObject. 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 faithSol. 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 Goſpell93 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 knowQu. 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 confeſſethHow 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 workeObject. 94ſignes 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, theOf 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 become95 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 notObject. 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 wereSol. 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,96 ſaying, Let his habitation be deſolate, and his Biſhorick, office orActs 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 byObject. 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 ofSol. 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 fooliſh97 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 ApoſtlesObject. did, viz. preach the Goſpell to every creature?
I anſwer; That every one of the Apoſtles did not preach theSol. 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 ownIn 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 demonſtrationPlainly. of ſpirit and power; in words eaſy to be underſtood.
984. And Laſtly; It muſt be preached fully; The word of the GoſpellFully. 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.
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.
99Firſt, 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 haveBaptiſme 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.
100That as it was commanded, ſo it was practiſed, is manifeſt, ActsThe 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; whichThere 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 diverse 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, callede 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 to101 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 mervailedActs 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 andQu. 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 heeAnſw. 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 you102 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 work103 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, doeObject. 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 dealingSol. 104from 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 regenerationSol. 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 theObj. 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 could105 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 aSol. 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 ofObject. 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 in106 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, whereObject. 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 authoritySol. 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 thingObject. that is ſo evident.
Had I not knowne it to be ſo confidently gainſayed, I ſhould notSol. 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.
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 that107 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 JohnObject. 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 waterSol. 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. TheBoth 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, thoughBoth 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, wasThey 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 after108 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 isThey 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.
109Thus 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 reſurrectionIt 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 of110 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 ofIt 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 ſimilitudeWe 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.
111Fiftly, It is a ſweet and comfortable aſſurance of the reſurrectionIt 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 putBy 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 glorifieBy 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;112 for we are not our owne, but are bought with a price, that wee ſhould glorifie God in ſoule, body and ſpirit.
IF you call to minde what I have already declared, concerningWho 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 whoObject. ſo preach it as the Apoſtles did? for the word in the Greeke, ſpeaking of the113 Apoſtles preached, is,〈…〉〈 in non-Latin alphabet 〉; So ſaith Chriſt in his Commiſſion,〈…〉〈 in non-Latin alphabet 〉: Preach the Goſpell: which holds forth a preaching with authority, having a meſſage to deliver; which word comes from〈…〉〈 in non-Latin alphabet 〉, 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〈…〉〈 in non-Latin alphabet 〉, 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. 〈…〉〈 in non-Latin alphabet 〉, and〈…〉〈 in non-Latin alphabet 〉, 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,〈…〉〈 in non-Latin alphabet 〉, is uſed, as it is ſaid there,〈…〉〈 in non-Latin alphabet 〉; but verſe 8. we ſhall ſee the ſame preaching of Philip to be held forth by the word〈…〉〈 in non-Latin alphabet 〉; for there it is ſaid, They believed Philip〈…〉〈 in non-Latin alphabet 〉, 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,〈…〉〈 in non-Latin alphabet 〉. Sometimes we finde the preaching of the Goſpell to be expreſſed by〈…〉〈 in non-Latin alphabet 〉, as Acts 8. 25. ſo Acts 11. 19. There it is written, They went〈…〉〈 in non-Latin alphabet 〉, 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,〈…〉〈 in non-Latin alphabet 〉, 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 adminiſtratorsObject. 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 theySol. 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: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; ſoObject. alſo are the Infants of believing parents: therefore you doe amiſſe to reſtrain it to them that make an outward profeſſion of the Goſpell.
115Theſe late yeares have ſo abounded in this controverſy, thatSol. 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 gaveArg. 1Againſt 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,〈…〉〈 in non-Latin alphabet 〉, that word,〈…〉〈 in non-Latin alphabet 〉, is to be referred to〈…〉〈 in non-Latin alphabet 〉, 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.
116But ſay ſome, they are to baptize thoſe that they teach, which teaching isObject. 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; theySol. 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 ſoObject. 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 anySol. 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 Churchfellowſhip117 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 youObject. 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, firſtSol. 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 childrenSol. 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,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 ſoObject. 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, thatSol. 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 a119 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 isObject. a virtuall command in Circumciſion.
To this I anſwer, The conformity to a command muſt notSol. 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 beObject. baptized.
By the ſame argument, becauſe the Temple and all the Veſſels inSol. it, were dedicated to the Lord, they may be baptized. Oh that we120 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.
9. THE ninth thing I propounded to ſpeake of, was the trueThe 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,〈…〉〈 in non-Latin alphabet 〉, a〈…〉〈 in non-Latin alphabet 〉, 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 expreſſed121 by the word,〈…〉〈 in non-Latin alphabet 〉, 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,〈…〉〈 in non-Latin alphabet 〉, 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〈…〉〈 in non-Latin alphabet 〉, 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,〈…〉〈 in non-Latin alphabet 〉, 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 isSol. 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. 120〈1 page duplicate〉121〈1 page duplicate〉122ſurely 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 ofSol. 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 principleThe principal leading. forth of Baptiſme. from which a Saint ought to ſubmit to it, but becauſe I have already115 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 theThe 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 hisQueſt. 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 toSol. thee as it is preſented to my underſtanding, I deſire thou wouldeſt mind; that power is twofold, either eſſentiall to the firſt Adam and124 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 forObject. 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 man125 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 toObject. 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 doeSol. 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 worldly118 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.
I Shall now in the laſt place ſhew you, how long the OrdinanceTha•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 he119 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 theObj. 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, ſoSol. 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,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,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 manyObject. Churches.
It is not ſaid, the gates of hell ſhall not prevaile againſt anySol. 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•130But 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.
SOme ſay, John baptized with water, but Chriſt with the Holy Ghoſt andObject. 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, conceivingSol. 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 difference131 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, worſhipObject. 2the 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 atSol. 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 beObject. 3admitted 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 ſhould132 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 CircumciſionObject. 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 atSol. 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 toObject. continue after that; for fire Baptiſme devoures water Baptiſme.
Behold into how great miſtakes men run, when they endeavourSol. 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.
133Whoever thou art that thus argueſt againſt Baptiſme, by the ſameSol. 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 takenSol. 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 theObject. 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 asSol. 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 ſay134 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 ordinancesObject. (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 itObject. 119only 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 alreadySol. 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 the136 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 commandedObject. 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 ofSol. 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 isObject. 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 ofSol. 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 plainly137 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 forObject. 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, whitherSol. 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 ſayObject. 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 willSol. 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 unity146 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 baptizedObject. 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 muchSol. 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, by147 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 them104 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 itSol. 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 theObject. 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 pointSol. 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 wee141 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 ſomeObject. 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 theySol. 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 ſayObject. 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 thatSol. 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 abides150 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 withObject. 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 atSol. 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 ſhould151 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.
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 whichThe 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 members144 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 theWhat 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 inThat 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 ofChriſts Church is a people called out of the world. the World, wherein you may obſerve, that the very ſame men and145 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 theThey 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 theThey 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.
146We 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 ifObj. 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 areSol. 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.
147The church of Chriſt conſiſts of beleevers baptized in the nameThe 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 holdSol. 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.
148Fiftly, It is not enough that Saints be baptized, but likewiſeThe 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.
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 demonſtrateThe 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 we149 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 everyIt 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 churchesIt 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 mountainIt is the mountain of the Lord. viſible, a city on a hill, which cannot be hid. Mat. 5. 14.
150Fifthly, 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 walkeIt 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
151It 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 toIn 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 goeAnſwto 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.
152To 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 toIn 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, butWhat 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,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 inQu. 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 afterSol. 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, isThe 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 ariſe154 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 theObject. other, and he refuſe it; what ſhould then be done?
If he ſhould refuſe to heare the Church, he refuſeth to heare theSol. 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 differencesAbout 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 deliverThe 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 fromWhat 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.
155But 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 HeretikeAnſ. is, I anſwer, he is one that preaches a doctrine which deniesWhat 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 manifeſtQu. 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 beeAnſ. 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 whole156 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 themObject. to Satan; ſo that excommunication is to be performed by an officer.
Behold a thing here conſiderable; that which Paul did in hisSol. 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.
HAving thus finiſhed the nature and power of the Church, IThe 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 eachOf 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 of157 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 frequentOf 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, toThe 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 civillObject. things?
By vertue of that authority, whereby we exhort each other toSol. 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 ought158 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 wherebyA 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 inDiſcerning 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 itPropheſy. 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 teſtimonyThe 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 power159 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 prayingObject. or propheſying; which implyes ſhee may propheſy as well as others.
In anſwer to this, conſider the ſame Apoſtle that ſaith, Let theSol. Prophets propheſy; in the ſame Chapter alſo ſaith, Let your women keepWhether 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.
1603. 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.
161Fiftly, The gift of being a helper in the Goſpel of Chriſt, AquilaGift 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 perſonsGift 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 ſeverallSol. 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.
THe Ordinances of this Church, I ſhall now ſpeak of (havingThe 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, andPraiſe. 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 ſinging163 Pſalms is not a compoſition of Davids Pſalms into Meter, throughOf 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 apprehenſionFaſting. 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 itThat 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 want164 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 differenceObject. between them, as it was in the dayes of the Apoſtles.
Miſtake not the Scriptures, it is no where commanded, it is trueSol. 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 fourBreaking 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 areChurch 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 is165 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 whichThe 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 thatObj. 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 bothSol. 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 thing166 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 aOf 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 theThe 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 theWith each other. light and truth of the Father and the Son, communicating light,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 otherWith 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, asIn 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.
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.
(EEBO-TCP ; phase 2, no. A81727)
Transcribed from: (Early English Books Online ; image set 117308)
Images scanned from microfilm: (Thomason Tracts ; 75:E472[27])
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the Text Creation Partnership web site.
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.