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 t is not mans knowledge but Gods love that saves a soule Christ many times makes use of men for his owne glory whose names are not written in the Lambs booke of life But it is the portion of the chosen called and faithfull ones of God to be taught savingly knowingly and powerfully through which teaching the wisedome of the world in them and the mysterie of iniquity that before had taken the soule captive are now put to silence and to flight To these his words are as a fire going out of his mouth to the consumption of that drosse that remaines in them whereby they become a pure and refined people Chap. XVII Sheweth what the Kingly office of Christ is and the excellency thereof in ten particulars I Have already shewed you that whatever the Father hath appointed for us to enjoy he sent his Sonne by death to obtaine it and whatever he by death procured as he is a Prophet he makes it manifest according to his manifold wisedome And now I am come to declare that whatever he as a Prophet foretels or reveales for us as a King he powerfully effects for his word returnes not in vaine Which Kingly office is committed to him of the Father What the Kingly office of Christ is for the ruling governing and ordering his Kingdome after a just and glorious manner in which office these severall things are considerable 1. The King himselfe 2. His Kingdome 3. His Lawes 4. His Officers by which he rules 5. His Enemies 6. His Victories 7. His Souldiers 8. His Weapons 9. His Rewards 10. His Judgements 1. The King is the Lord Jesus Christ Emanuel the Prince of Peace Christ is King the Captaine of the Lords hoasts who enjoyeth his Kingdome 1. By inheritance it is his birthright He is the first-borne the By inheritance heire of all things t is he that was borne King of the Jewes he is the eldest Sonne the first begotten Sonne the expresse image of the Father 2. By designation or appointment of the Father the Kings of the Jewes were anointed by the Lord But all the majesty soveraignty By appointment of the Father and authority that was in them was but the shadow or figure of the excellency of our King the anointed of him that said unto him Son thy throne is for ever and ever He is the Lords anointed whom God hath made Lord of all 3. By conquest This Jesus that was borne to all must fight for it before he hath it and so he doth for by death he shew all his By conquest enemies and obtaines a glorious Kingdome Whose fitnesse for the managing of his Kingdome appeares 1. In that he was the first-borne of God the expresse image of his Fathers person A Sonne begotten in his Fathers likenesse Saul the King of the Jewes was taller by the head and shoulders then any of the people I am sure this King is fairer then the children of men who in all things hath the preheminence for beauty and personall excellency Men and Angels fall downe before him he surpasses them all 2. In that all Kingly virtues center in him the confluence of all the excellency of heaven and earth dwell in him his wisdome is matchlesse his power boundlesse his riches inestimable his love unparalled his justice unquestionable his innocency admirable some Kings have onely a name but he hath power too and a more excellent name then they all Some have power but want wisdome or love but all things desirable and virtuous are to be found in him and in him alone 2. His Kingdome bespeakes him altogether worthy and this Christ hath a Kingdome which is over this world is threefold First over this world a civill Kingdom therefore is it said He is King of Kings and Lord of Lords and only Ruler of Princes in this Kingdom is his dominion from one end of the earth to the other the subjects whereof are all men as men for whose use are all the Creatures given that they have a right to them a propriety in them and may not by any be defrauded of them which Kingdome is his for He made all things in heaven and earth and in him they consist Coloss 1. Secondly Of Grace Christ hath a Kingdome in the world which Of Grace is not of the world which is called the Kingdome of heaven or the Kingdome of God Now this is a Kingdome or dominion or rule that Christ hath and exerciseth in the heart of a Saint therefore is it said The Kingdome of God is within you and this consists in righteousnesse peace and joy in the Holy Ghost the Children of which Kingdome Rom. 14. 17. be the Saints bodies and spirits who are called the Kingdome of heaven For the word Kingdome sometimes signifies the Subjects ruled or the rule a King hath in his Subjects Thirdly Of Glory which is called the Kingdome of God into Of Glory which onely an entrance is ministred to us here this we believe by faith and seeke by faith and shall receive at the last day when Christ shall say Come yee blessed of my Father inherit the Kingdome prepared for you It was prepared for them before but not actually enjoyed by them till the resurrection of their bodies This is the Kingdome in which God is all in all which is onely the portion or inheritance of those that are written in the Lambs booke of life 3. Christs lawes are very excellent his yoake is easy and his Christs lawes what burden is light Oh how hard a matter was it yea impossible to fulfill Moses his Law but Christ communicates of his fulnesse that we may fulfill the royall law of love which lawes are either First Civil lawes morall lawes lawes of justice and equity betweene man and man whereby every one enjoyes his right without oppression this is a distinct law a distinct region wherein the Lord Jesus the Lord of all administers in a distinct manner as being peculiar to his first Kingdome which is over the bodies of men as men Secondly Spirituall lawes lawes of obedience of life of joy peace and righteousnesse which are lawes that the first Kingdome are ignorant of it is of a more high divine and excellent nature whose subjects are not every particular man and woman in the world as are the subjects of the earthly Kingdome but they are a chosen people out of the world whose lawes are of another nature to be performed by another principle after another manner which the other Kingdome can take no cognisance of being lawes to the thoughts to the soule to the body to the whole man And Lastly is the law of love if I may so call it which endures for ever in the Kingdome of glory wherein Saints enflamed with the fire of divine
us abundantly But we finde not in the Scriptures this work of the spirit to be called that Baptism of the Holy Ghost and fire which is promised to believers Therefore we finde the gifts of the Holy Ghost viz of tongues and miracles which is the Baptisme of fire to be promised to such as were already renewed or should be renewed before they were partakers of those gifts Therefore saith Peter Repent and be baptized and yee shall receive the gifts of the Holy Ghost Acts 2. 38. But if by the Baptisme of the spirit you meane the dipping or baptizing the soule into the death and resurrection of Jesus Christ which is the true mystery of the Baptisme of water That there is such a dipping or baptizing the spirit by faith I owne it and acknowledge it though in truth I finde this no where to be called the Baptisme of the Holy Ghost and fire prophesied of by John the Baptist and fulfilled in the Apostles in the day of Pentecost I might further shew you how the word baptized is attributed to other things in the Scriptures as to cups and vessels as it is said The Pharisees drinke not but first wash The word in the Greeke is baptize there cups and shew you how the Jewes had their baptismes or washings of severall things But these are not any part of the Baptisme commanded in the New Testament of which onely I am speaking neither tend they to my present discourse Therefore I shall leave those Jewish observations and shew you in the next place 4. The fourth thing I propounded that Baptisme of water was commanded to be preached and practised in the New Testament That Christ commanded Baptisme of water to bee Preached by the Disciples and to bee practised by the Saints which I shall evidence to you from severall places of Scripture and first from the Commission given to the Disciples Math. 28. 19. Saith Christ All power is given to me in heaven and in earth Go yee therfore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost And againe Goe yee into all the world and preach the Gospell to every Creature he that believeth and is baptized shall be saved Now that this Baptisme is with materiall water I thus prove If it cannot be meant of any other Baptisme then of water it must needs be the Baptisme of water But that it cannot be meant of any other I shall thus make manifest If it be of any other Baptisme then it is either of miraculous gifts of fiery tongues or miracles or else of the receiving of the spirit of regeneration or renovation if I may call that Baptisme but that it is not of the first is evident if we consider that this follows this Baptisme here spoken of Therefore is it said And these signes shall follow them that believe they shall speake with new tongues and worke many miracles which is the Baptisme of the Holy Ghost and fire But some may say It is not said those signes should follow them that were baptized but them that believed It is true it is said those signes should follow them that believe Yet so that they should follow such persons that believing were baptized is as true For if it be denied that they followed that Baptisme there spoken of then we must affirme they either are the same thing with baptized or accompany or goe before it or follow after it Now if any shall make this last promise to be all one with baptized the words must run thus He that believeth and shall work miracles and speake with tongues shall be saved wherein he wil be much mistaken For if you marke the words it is not said he that believeth and doth baptize others shall be saved But he that believeth and is baptized shall be saved In this Baptisme the man is passive to have an Ordinance administred upon him by another but when he saith These signes shall follow them that believe in my name they shall cast out Devils and speake with new tongues Here they are active they are to be Ministers of the Lord to others When he saith He that believeth and is baptized he speakes of a worke to be done upon the believer which is evident in Mathew as it is said Goe teach all Nations baptizing them The Disciples of Christ were to administer this Ordinance they were able to doe it but when he saith those that believe shall doe such things as he speakes of it is a promise of the Baptisme of the Holy Ghost and fire to them wherein their activity should appeare for they should doe great workes to others heale others But as for this Baptism of the spirit I shall evidence it to follow Baptisme of water more fully from the Scriptures But if any say these gifts promised accompany that Baptisme then I say they are not the same with it but companions of it and so are truly distinct from it And if any say those gifts goe before the Baptisme here spoken of this is a good demonstration that they are not the same with it But if any shall yet say these gifts follow the Baptisme spoken of in the alleadged text of Marke or Mathew then likewise it is cleare they are not the same with it But further to put this out of doubt if possible Consider The Apostles never gave the Holy Ghost but they did baptize the one they could doe the other was peculiar to an ascended Jesus Therefore saith John Hee viz. Christ shall baptize thee with the Holy Ghost and fire This is his sole prerogative Neither doe we ever finde the Apostles to be said to have given the Holy Ghost but this we finde them baptizing in the name of the Lord. But-may some say The Holy Ghost was given by the laying on of the hands of the Apostles and so he bids them teach and baptize that is to say doe Object you teach and be you instruments through your ministry of baptizing others with the Holy Ghost So that in this sense they did baptize as they were instrumentall in the hand of God Whosoever thou art that arguest thus I wish onely such a dealing Sol. from thee in this point as thou now usest thou sayst the Apostles baptized but this that they did was onely outward or external and yet wilt thou deny Baptism of water upon this very account because it it outward or externall Thou sayst they that preached laid their hands on the Disciples and the Holy Ghost was given unto them The Scriptures also say they baptized and the Holy Ghost was given Surely their preaching was onely outward till applyed by faith so as their preaching was so also was the Baptisme with which they baptized outward which they only fulfilled but themselves prayed to God for to send the Holy Ghost upon them who were before baptized in the name of the Lord Jesus as is undeniably made manifest Acts 8. verse 12. 15
2. That it consists of people called or separated from the world by the Gospell 3. They are a company of believers 4. They are believers baptized in the name of the Lord Jesus 5. That they are united together by consent in the fellowship of the Gospell all which I shall handle briefly First That Christs Church are onely people I minde this in That Christs Church are only people a way of opposition to that carnall apprehension of ignorant soules who esteeme Houses of stone or timber to be the Churches of Christ not considering that That the most High dwelleth not in Temples made with hands Acts 17. 24. But in the contrite and broken heart Though Heaven and Earth cannot containe him yet he dwels in men Which blind conceite hath begotten such superstition in their hearts that they esteeme such Houses to be Holy and so making an Idol of them they fall downe before them that is to say attribute that to them which is peculiar to the Saints Secondly The church of Christ consists of people called out of Christs Church is a people called out of the world the World wherein you may observe that the very same men and women who were in the world are the subjects of Christs Kingdome 't is 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 't is not something besides mens naturall soules and bodies which are the subjects of Christs church but their bodies and soules which before were in an old state of sin and death therefore called old men but now in a new state therefore called new creatures they are Christs members these I say are called or separated from the world the word Church in the Greeke signifies called out the church is called out or separate from the Kingdome of Sathan therefore saith Peter who hath called you out of darknesse 1 Peter 2. 9. and again Coloss 1. 13. Saints are said to be delivered from the power of darknesse and translated into another Kingdome Saints were once as others are but now are they separated from the world in a twofold consideration First From the wicked conversation of the world therefore are the Saints said to be redeemed from the vaine conversation of the They are separated from the vain conversation of the world world received by tradition from their fathers 1. Peter 1. 18. Therefore Paul saith we had our conversation amongst children of disobedience in times past in the lusts of our flesh but God who had mercy on us hath quickened us when we were dead in sins Eph. 2. 2. 3. 4. 5. they are to be separated from all the abominations thereof for the church of Christ is or ought to be a pure Kingdome into which nothing that desilâ—th should enter they are called from the works of the flesh as lying stealing covetousnesse drunkennesse swearing blaspheming railing adulteries and the lusts of the flesh wherein formerly they were conversant as is evident 1 Cor. 6. 4. 10. no such persons that are known to be such are to be admitted into the Church which is the Kingdome of heaven upon earth 2. They are separated from the worship of the World now by the They are separated from the worship of the world worship of the World I meane that seeming worship which men performe to the Lord without a lawfull warrant from the Lord even all the commands of man in the things of God The world through the mighty operation of the man of sin who works in the children of disobedience hath set up a worship among men that hath the name of the service of God when indeed God never commanded them any such thing We are commanded to come forth of Babylon out of confusion and to touch no unclean thing therfore saith the Lord What an agreement hath the temple of the Lord with idols wherefore come out from amongst them and be yee separate saith the Lord and touch not the unclean thing 2 Cor. 6. 16 17. We are to separate from all assemblyes who say they are Churches and yet are not built upon the Rock Christ and the foundation of the Apostles and Prophets Jesus Christ himself being the corner stone There is much adoe made about churches this day but there is but one true way of entring into a true Church fellowship therefore are we to separate from all those seeming Churches who never were admitted into the Church through the preaching of the Word and beleeving the doctrine of Christ being baptized into his name but were naturally borne into it as all those are who stand in a any Church by right of infant membership or infant Baptism Christs Church consists of a people visibly professing faith all in Christs Kingdome must be able to declare whose they are whom they professe whose subjects they be and to whose laws they conforme therefore we shall finde the Eunuch not to be admitted to baptisme Except he believed with all his heart But may some say many may professe faith and yet not be beleevers so that if Obj. faith be absolutely necessary for the fitting of a man to be a member of a church you will be able to prove few churches to be true because many may be hypocrites What I said before I say now again that visible appearances are Sol. Christs Church consists of people professing faith the true ground of visible administrations with the heart man beleeveth but with the mouth he confesseth unto salvation Had election or a reall interest in the love of Christ beene the only ground of receiving members into fellowship or of baptizing them as some may suppose the Apostles did very evill in baptizing Simon who was in the gall of bitternesse yea if that should be true Christ did very ill in suffering Judas to goe in and out so long with his disciples undiscovered when he knew he was a wicked man but yet Simon professing he beleeved ought not to be denied baptisme so that I say who ever shall say that he beleeveth in the Lord Iesus that is to say professe that he depends upon Christ for salvation and upon him alone and desires to be baptized in the name of Christ professing he beleeves it to be his duty except we know that he hath only a forme of Godlinesse and denyes the power thereof he ought to be baptized and be received a member with the Church I confesse there is a doctrine spread abroad that we must know mens hearts before we can walke visibly with them which truly never was nor shall be the ground of a visible fellowship neither ought we to examine mens spirits or principles so much as their doctrines The church of Christ consists of beleevers baptized in the name The members of Christs Church are baptized beleevers of the Lord Jesus therefore it is said They that gladly received the word were baptized and the same day there
according to the effectuall working in the measure of every part making increase thereof edifying it selfe in love Eph. 4. 16. Hence it is that Saints are said to live in Christ and Christ in them Fourthly Christs church is the mountain of the Lord Psal 2. 6. a mountain looking towards heaven ascending from the earth a mountain It is the mountain of the Lord. visible a city on a hill which cannot be hid Mat. 5. 14. Fifthly It is Gods vineyard I am the vine and yee are the branches It is Gods vineyard saith Christ as the branches are all upon one tree so Christ and his are members all of one body branches of that stock which is Christ Jesus who lops of all withered branches Iohn 15. 1 2. Sixtly It is Christs garden that Christ takes delights in to walke It is Christs garden in I am come into my garden saith Christ my sister my spouse he feedeth among the lillies he delights even in his church to gather his pleasant fruitsâ— 't is a walled garden in which is an everlasting fountain to water and refresh it 't is a garden well trimmed continually weeded wherein are all manner of fruits both new and old 't is an orchard of precious plants set by the water side I might further shew you 't is Gods tabernacle in this world moving from place to place till it attaines to its own countrey 't is 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 't is 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 't is 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. 't is 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 't is 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. 'T is a candlestick of pure gold to hold forth the true light of the Lord 't is a dove innocent and gentle feeding on the choysest food 't is 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 't is a Communion wherein they communicate each to other of al those treasures the Father of Spirits hath communicated to them 't is a ship in this world tossed up and down yet safely arrives at the haven of everlasting glory through the guidance of their skilfull Pilot the Lord Jesus It is the Kingdome of priests a Kingdome of kings a kingdome from above the Kingdome of heaven whose head Iawes and inheritance are all heavenly Thus mayest thou see its nature to be spirituall pure peaceable mighty gracious and glorious being one with the Father and the Son and with each other visibly in the Father and the Son I might dwell longer here but I must passe forward The next thing I shall handle is the power of this Church The power of the Church which is very large consider what power a Kingdome family city or body hath for the well-ordering governing and increasing of its selfe this church hath the same I shall branch its power forth in severall particulars 1. In receiving of members 't is a houshold that can admit none to In receiving in members be of the family but such who are enrolled as houshold servants that this power is in them is evident for Paul went to Jerusalem and assayed to joyne himselfe to the disciples but they were all afraid of him Yet they were persons with whom he indeavoured to joyne himselfe which he had ignorantly done had not they a power to receive him Acts 9. 26. 27. Againe Phebe a servant of the Church of Cenchrea being to goe to the church of Rome Paul commends her to them desiring them to receive her in the Lord as becommeth Saints where note Paul commends her to the whole church to all the Saints there who were to receive her but that the church hath this power is evident for as I shall shew you presently they have power to cast out also now this receiving in of members ought to be discharged faithfully any person baptized desiring according to his duty to walk with any particular congregation except any should know by a visible demonstration that he was unworthy ought to be received But how ought the church to receive them that are members of another congregation Quest If a member of one congregation should have occasion to goe Answ to another they ought to be recommended from the Church or some particular brethren to them which is plaine in the case of Phebe's going to Rome Paul wrote a commendation to the Church at Rome desiring them to receive her Rom. 16. so in the case of divers others as when he sent Tichicus to the church of the Colossians he writes to them that he was a beloved brother a faithfull minister and fellow servant in the Lord. Colos 4. 7. 8. Quest But what if by a providence unknown to the Church or unexspected by him a member should be cast into another congregation having no such letter of recommendation may not the church receive him To this I say first if any member knowes him or her to be a brother or a sister his declaration or testimony is sufficient to the Church as is evident in the case of Pauls joyning with the Church at Jerusalem while he abode there it was upon Barna bas his testimony of him Acts 9. Secondly but if none knowes him the Church upon the profession of his faith and obedience to the commands of Christ and of his orderly walking may except they know any thing to the contrary receive him for the reason why the church at Jerusalem received not Paul was because they had heard what mischief he had done but here the church needs much wisdome and if they can I judge they would doe well to inquire of him if he be to remain among them lest he be one that should come in privily to In admonishing and reproving members sow tares amongst the wheate Thirdly The church hath power in admonishing and reprooving their members now admonition is twofold either in instructing of them or a
saying The Gods are come Acts 14. downe to us calling Paul Jupiter and Barnabas Mercurius the names of their heathen Gods And the Apostles could scarcely restraine the Priests from sacrificing to them From this blind conceipt arises as blind a sacrifice sometimes men women children beasts and birds have beene offered by them as well-pleasing sacrifices to their Gods From this ignorance of the true GOD and his worship hath sprung that Ataxy Confusion and disorder that is in the world hence comes murders rebellions treasons witchcrafts sorceries uneleanesse contentions persecutions self-exaltation and all abhominations in the world This deluge of darknesse hath not only drowned some families Townes Cities Countries Kingdomes and generations but hath overwhelmed the whole world in all ages Man no sooner steps into the world but darknesse is his dwelling place Nature once was adorned with this glory of knowing GOD the Creator in the true light of the first Creation but now through transgression are all shut up and concluded under sinne wrath and darknesse That it might be made manifest that salvation is onely in that Arke that swims above all these waters viz in the free grace mercy and goodnesse of the Lord in Jesus Christ by revealing himselfe to the sons of men and giving them a righteous law to worship him by that so they might not ignorantly forge a God in and by their owne understandings to themselves and fall downe and worship their owne Creature instead of the Creator of Heaven and Earth but might see GOD in his owne light For in thy light O GOD doe thy Saints see light even the true light the Lord Jesus As that light hath discovered him to me and the onely acceptable service and worship of him this ensuing Treatise declares Chap. I. Explaineth the word Worship shewing its severall acceptations in the Scriptures and what the true Worship of God is THE word Worship in the Scripture signifies to bow downe fall What the word Worship signifies Psal 92. 6. 1 Sam. 1. 3. Luk. 4. 7 8. Humane worship what it is Rom. 1. 22 23. Coloss 2. 23. Matth. 15. 9. Devilish worship what it is 1 Cor. 10. 20. Deut. 32. 17. Rev. 9. 20. Civill worship what it is Matth. 20. 20. Divine spirituall worship what it is downe before Sacrifice to serve reverence respect feare honour or be subject to one of which worship or service we may minde these foure sorts 1. Humane Worship which is a service of mans own invention that hath a forme of the true worship of God but is will-worship vain worship not commanded by the Lord. 2. Devillish Worship that is When Devils or dumbe Idols are worshipped these two kindes being altogether vaine carnall and antichristian I shall have no occasion to speake of them except in a way of reproofe as unprofitable workes of darknesse 3. Civill Worship Which is an outward expression of reverence and respect to men of Authority or eminency * this being in its own sphere lawfull being bounded by the law of God I shall have little occasion to speake of it 4. Divine or Spirituall Worship that is When the true God is worshipped after a true manner which worship we may fitly describe to be The subjection of the whole man unto God in every thing commanded by God from a true understanding of God by the power of God with singular spirituality faith reverence feare and love in obedience unto God in Christ In this description there are severall things to be minded as necessarily required in all true worshippers of God As 1. A Spirituall principle whereby we come to a true understanding First of God the object of divine worship The inscription of the Saints Altar is not to an unknowne God but to him whom they understand Secondly wherein the worship of God doth consist Every worship will not serve the Lord blind obedience is the sacrifice of fooles but that which God approves his owne light reveales which discovers it to consist in subjection unto God where there is true worship there must be preheminence where there is inferiority there is superiority from whence springs subjection 2. A Spirituall power it is not every strength that is able to build this house that which Gods light reveales his power produces and effects 3. The manner how the worship of God is to be performed must be regarded every way of offering the Lord accepts not but he will be worshipped First with singular spirituality as the object principle and power are all spirituall so must the heart be offering up Sacrifices in a spirituall manner it is the spirit in all performances that makes them truly lovely Secondly in faith a soule that worships God must beleive God and give credit to the words of God Thirdly in feare and reverence the Majesty of God commands reverence in all that come before his Throne That infinitenesse and unspeakablenesse of glory that is in the Lord causes a soule to fall downe before him even at his feet adoring him crying out with Isaiah I am undone Fourthly in love no service without love is acceptable if the distance was onely minded it would strike such amazement and terrour that none would dare to come to God Therefore the Lord sends from the brightnesse of his Majesty comfortable beames and raies of love to gather up the soule to himself through the power of which the soule is fired with love and flaming in this chariot mounts up to God accounting the hardest enterprise he can atcheive for God to be his greatest honour Lastly Divine Worship in all its going forth to God makes its addresses in the Lord Jesus Spirituall and Gospell-Worshippers receive all from God in Christ returne all to God in him who is that way in which God and the Soule meet embracing each other who is that Ladder on which God descends to him and he ascends to God he loves feares serves and lives to God in Christ and in him alone This true worship of God appeares in a twofold consideration 1. Invisibly which is onely in the inward man in the spirit which no man sees or knowes but he in whom it dwels 2. Visibly which others may take notice of whereby an invisible enjoyment and filiall affections are clearely demonstrated I shall handle the first of these in the first part of this discourse namely the invisible worship of God and the last viz the visible in the last part Chap. II. Sheweth what the Spirituall principle in true worshipping is whereby we come to know God and what of God may be knowne to the Saints PRinciples are so requisite to all manner of actions that nothing can be done regularly or honourably without them A true principle is that which crownes every act if a man be unsound in his principles all his building will prove but rotten By this spirituall principle I meane a sure ground or originall What the spirituall principle is seated in the heart by the Lord whereby
agree in one though diverse in them selves all Arts and Sciences move towards unity and congruity Arithmetique proceeds from unity Geometry from a point and tends to society and happines and sollace of man all Government in Families or Kingdomes respect unity All that ever man doth or can doe leades to a unity to the high advancement of one God and his wisdome and power surely all these unities here below are but so many resemblances in a fort of the true unity it self The minde of man is one though It conceives in it an infinite number of things and the more things are in unity the more noble they are then certainly God must needs be unity it self who is truly noble and onely one I might trade far in nature here But I must minde other things likewise so that I will not dwel here 3. The Creation shewes the almightines of God in these two considerations First In Creating the World of nothing Amongst Philosophers its The creation shewes God to be almighty a received Axiome Ex nibilo nihil fit of nothing nothing is made so far as this concernes men its true which proves the Almighty power of God for if man cannot produce the least matter without some pre-existent or foregoing matter to work upon then surely he that can produce the Heavens and the Earth of nothing must needs be very powerfull yea Almighty In the beginning God created the Heaven and the Earth as saith the Scripture or these Heavens and this Earth wherein Moses proves the things that now appear in the beginning had no appearance at all but were created of nothing for the Hebrew word Reshith which is Englished the beginning doth not signifie any substance Neither doth the word Bara to Create signifie any other way to create then of nothing and thereby it is distinguished from the word Jatzar to form and Gnasha to make doth not this hold forth the eteruall power of God The World it self speaketh forth this mighty power of God in that it had its beginning from God If we consider the severall motions and mutations that are in the World we must conclude a beginning Look to the Rivers they flow from the Sea the Tyde of the Sea arises from the influence of the Moon and the Moon borrowes light from the Sun Sometimes Streames grow drie the Moon is ecclipsed And the Sun continually moves which argues its beginning Nay but say some The Heavens have continued along time and we see no Object change therefore they were from eternity Vaine man because thou seest no change therefore will there Sol. be no change Thou saist it hath continued long what then Therefore hath it continued from everlasting God that causes thee to live it may be twenty thirty forty or sixty years or more causes that to continue some thousands wilt thou then argue because thou livest longer then another thou shalt never dye Know the World is made for more besides thee and they must come and act their parts in it as wel as thee and when all are come in then shall it be destroyed This will appear more plainly if thou considerest thy own body surely that had a beginning it was once in the lowest parts of the Earth as the Psalmist saith and thou wast brought forth an infant of daies and grewest stronger in body and yet for all this returnes to the dust Nay look into thy minde the most Glorious resemblance of God and thou wilt finde it had a beginning for it is subject to joy and sorrow to learn more and more which holds forth a beginning and one that made it and without it The beginning is the first point of time and ending the last In the midst of these two points runnes the line of Time which is a little space borrowed from Eternity where God displaies his power in his visible Creation That Eternity should create Time is a wonde and that Time should again be swallowed up of Eternity is matter of admiration Secondly In upholding the World to this moment the World would soon be dissolved if that boundlesse power supported it not When the Earth was without form and voide and darknesse was upon the face of the waters then the Spirit of God moved and brooded on them which did support that matter and brought it forth into so glorious a fabrick as we now behold this day And if that Spirit or power moved not still in this fabrick to support it it would soon return into its first nothing Therefore saith the Scripture All things consist in him Nature it self preaches this the veriest Athiest or Epicure that is that when he is well hath no leasure to think of God or that he may sin the more greedily denies there is a God when he is never solittle sick or ready to dye his conscience flies in his face and he is forced to acknowledge a God and that he cannot subsist without him I have already shown the Heavens and Earth are subject to mutability and so capable of dissolution and certainly did not God keep them by his right-hand they would come to nothing 4. The Creation cries aloud God is incomprehensible I might here The creation shewes the incomprehensiblenesse of God fill volume after volume by descending into thousands of particulars and shew thee every one every little yea the least thing thou canst speak of leads thee there by the hand to acknowledge it All that any man the purest naturall man or spirituall man is is but the worke of Gods hand now the workman is greater and more worthy then his worke Thou seest a curious peece of worke made by a skilfull artist and praisest it but being led from the worke to the artist thu admirest the ingenuity and dexterity of the minde of that man from whence the worke proceeds Yet a little further let us view the workes of God viz. the Sunne Moone Starres the Hearbs of the Field the Beasts of the Forrest the Fishes in the Sea Canst thou tell me what the substances of them be Philosophers have traded so farre and confusedly herein that in truth all that they have said of them or can say is but vanity and confusion This puts the wisest of them all to a non-plus hence is it they differ so much about them The wisest must confesse his knowledge herein to be but ignorance Philosophers say things are compounded of the four Elements viz. Fire Earth Aire and Water which as to their substances are invisible And that the vertue of many things proceed from the four first qualities of heat moisture drines and cold but yet are shey forced to confesse many things operate from a hidden or occult quality which they can render no reason of Aske them why the Loadstone drawes Iron to it selfe they say There is a hidden vertue in it a specifick quality or a similitude of substance but from whence it proceeds they cannot tel Nay ask any man in things seemingly more
ordinary as why the fire should burn rather then the water They say it is its proper nature so to doe But where it had this nature or how it came by it they are forced to be silent or to acknowledge it from GOD himself Surely if we cannot comprehend the least things as a flie or the grasse of the field muchlesse the infinite one They tell us Rubarb purges Choler c. from a hidden quality which hidden quality indeed is nothing else then the very instinct of the Creator in it But some that would be thought very wise cunning and spirituall say Object Though man that is to say the naturall man cannot comprehend God yet a Saint may Alas vain man thou sayest thou knowest not what if a Saint can comprehend God it must be in his Spirit or understanding Answ for a Saint is a naturall man consisting of body or spirit sanctified or made holy Now that he may see his errour let him turne into his owne minde can he comprehend that He knowes he hath a soule by its motions but what his soule is those motions cannot tell him yea this soule and understanding of thine is but the worke of God Now the worke cannot comprehend the workman so that if thou canst comprehend him thou must be God for thou hast no light but what thou hast of God and that light discovers onely the workes of his hands But if thou shalt say thou art God as some blasphemously affirme let me aske thee whether thy soule or body is God If thou sayest thy body then how comes it to passe thou canst not be in all places at one time How comes it to passe thou art subject to death and corruption If thou sayest thy soule is God how comes it to passe thou art so ignorant of what thy soule is God must needs know himselfe and all other things knowst thou what shall befall thee How thou wast made when this soule was given thee why dost thou so often complaine Why art thou subject to changes God is unchangable But if thou shalt say God in thee is God that knoweth all things I answer thee then it is not thy selfe that comprehendeth him God in thee is not thee no more then God in the earth or beasts of the field is the earth or the beasts thereof Therefore poore silly wretch leave off to talke so dotingly of comprehending him when thou knowest not how to comprehend thy selfe Some are ready to say this is carnall reason because we make use of earthly Object things to speake of God by Vaine man God made the earth to preach forth himselfe and Answ thy folly to thy selfe Therefore saith the Psalmist The heavens declare the glory of God and the earth his handy workes And againe saith our Apostle The invisible things of him are seene by the things that are made They all preach thy folly madnesse and vanity and be-speak thee to be but an Atheist for all thou boastest to be a Saint 5. The Creation lively points out to us the wisedome of God If The Creation shewes Gods wisedome thou seest the picture of a man thou presently askest who made it and admirest his skill and cunning if thou casteth but a glimpse of thy eyes on the world and askest who made it thou wilt see it is God and wilt admire his wisedome Gods wisedome appeares in that glorious and harmonious order that is in the world that unity should be produced from contrariety Oh what a wonder is it I have told thee before fire and water be contrary so drinesse and moisture yet thy one body cannot live without them all being composed of them all nay let me tell thee it is God keepes them from encroaching one upon the other there is not one thing in the Creation but be-speakes God to be a wise God Thou knowest of beasts some are for thy food and some againe would devoure thee those that are for thy use God hath placed nigh thee in flocks and herds those that 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 t is no other thing then the wisedome of God 6. The love and relation God hath to the Sons of men appears The Creation shewes the love of God in the Creation It may be thou art a Father of Children thou providest for them food and raiment and why Because thou lovest them God created all for man God first made the World and brought man into it as into a large Pallace ready furnished with all things fit for delight pleasure and food that man became Lord of the Creatures all things were made for man and man for God in whom he took delight As for man he created him in his own Image wherein appears his great love to be created in his Image was to be made such a Creature that in an especiall manner did most resemble What 't is to be created in Gods Image his Maker in a created pure natural light and understanding power and authority whereby he was the Image or likenes of God I might further shew that the Creation holds forth the immutability of God for he that made all changes must needs be unchangable and the Soveraignity of GOD for he that made all must needs be Lord of all and the Eternity of GOD for he that made time must needs be before time and the life of God for he that made all creatures live must needs live himselfe the justice of God that ordaines it to be observed in his creatures must needs be just in himselfe yea of the invisibility of God for if thou canst not see into the substances of things made by him thou canst not see him that made them I might shew you that God is all in all in the creation that is to say there is nothing without him and all things that it is it is by him but because I shal further have occasion to hold forth the excellency of the Lord to the Creature in the second particular viz as he appeares in the Lord Jesus I passe from the first Creation the habitation of the first man the first Adam and his posterity which is earthly unto the last Adam the second man the Lord from heaven and his generation the children of the second and new Creation concluding this Chapter with this that what I have already said of God is not to define what he is but to tell us what he is not that we may not deceive our selves by our proud and vaine apprehensions in forming a God to our selves either with the ignorant thinking him to be a huge body or massy substance or with other that seeme to be wise dreame of comprehending him but rather say at first he is that he is but what I know not but with the Psalmist desire to learne in silence and rejoyce in those appearances of himselfe
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. â— even for rebels enemies and traitors to himselfe Such who bid defiance to the God of heaven for these Christ died as I shall shew more in the virtue and effect of this sacrifice which I should now speake of but that I must first remove an objection that lyes in the way The Scripture tels us that Christ by the grace of God died for every man Object Heb. 2. 9. 1 John 2. 2. and that he is the Saviour of the whole world and the propitiation for the sins of the world how is it then that you say he offered up a sacrifice onely for some chosen ones In answer to this Question I shall first shew you how the Scriptures Sol. are mistaken then shew you how it cannot be that this sacrifice was offered for every individuall son and daughter of Adam as the objectors conceive 1. Concerning the Scriptures upon which this objection is bottomed I shall onely instance the principall As first that in the Hebrewes Who by the grace of God tasted death for every Heb. 9. man From whence they inferre every particular person in the world to finde the truth of this Scripture Let us see the truth of it by comparing it with what followes this every man in the next verse is declared to be many sons yea brethren and children The word in the Originall is for all which we must take with some limitation It is said All Judea came out to be baptized of John in Jordan Now I suppose no one will imagine he meaneth every particular person every infant but a great number so here by all we may understand a great number Or if you reade the word every one we likewise reade that Jesus Christ commanded the Apostles to preach the Gospell to every Creature By every Creature I suppose we take not in the beasts of the earth fishes of the sea and fowles of heaven if without all limitation we take the word we cannot except them except we deny them to be creatures which I hope we are all better informed So that Christs dying for every man must be restrained to those onely Christ intended it namely those many sons whom God appointed unto Glory The next Scripture is that in John which saith He is the propitiation for our sins and not for ours onely but also for the whole world From whence many inferre that Christ is a propitiation for the 1 John 2. 2. sins of every individuall person in the world strengthening their opinion from those Scriptures that affirme Christ is the Saviour of the world And God so loved the world and would have all men to be saved In answer to these we must necessarily be able to distinguish concerning this word world For I affirme it is not alwaies taken for every particular one Therefore it is said And the great Dragon was cast out that old Serpent called the Devill and Satan which deceiveth the world Which world is onely meant of the wicked or of many in the world Therefore it is said in the Verses before that there was warre in heaven Michael and his Angels fought against the Dragon and his and there was a remnant in the world a woman in the wildernesse that was not deceived So that by the whole world is onely meant those that were deceived in the world So it is said all the whole world wondred after the beast which is not meant of every particular person therfore is it interpreted afterward to be all those that dwell on the earth whose names are not written in the Lambs booke of Life In another place it is said God was in Christ reconciling the world to himselfe not imputing their sinnes Now we know the Lord doth impute sinne to some therefore is it not of every one that he speakes So it is said God is the Saviour of the world and yet in another place the world shall be damned So that it is very evident where he saith he is the propitiation for ours and the whole world he meanes them that did believe and hereafter should believe all them he writes to and all in all ages that shall be saved and so the rest of the Scriptures must be understood The world is sometimes taken for every individuall sometimes for many for some of all sorts for the Gentiles before it was said salvation is of the Jewes But now of the whole world that is to say of Jewes and Gentiles Therefore it is said God so loved the world that whosoever believed should not perish He so loved it that is to say after such a manner as those that is Whosoever shall believe should not perish So that his love is clearely restrained to them that should believe Therefore the Scriptures so often speake that God hath chosen a people out of world the poore of the world he hath redeemed us out of every nation kindred and tongue some of all nations So that as there are two worlds spoken of this world and that world namely the world to come so there are subjects of both worlds which subjects are called the world and they are either the world of the ungodly that cannot receive the truth or the world that shall be saved and is reconciled unto God The Gospell is declared to be glad tydings to all Luke 2. 10. Object What I have said before is a sufficient answer to this for all is Sol. taken for some of all and therefore saith the Scripture It is the savour of life unto some and of death unto others 2 Cor. 2. 16. The Gospell is to be preached to every Creature which could not be if Christ Object died not for all Math. 28. 19. To which I answer True it is the Gospell is to be preached to Sol. all and yet Christs death is but a sacrifice for some the publication of the Gospell is universall the application particular The Sunne shines on good and bad some things it quickens others it withers Now the act of shining is a like to him that is blinde and him that sees but the virtue of it is onely to some particulars A man that is blind hath not the benefit of the light this appears more plain if we consider what the Gospell is that is to be preached What the Gospell is that is to be preached to the World It is that there is life and salvation freely in Christ for sinners which is to be told preached and declared to all men yea every man but now
not yet subdued to him Hast thou never an evill thought in thee no sinne at all If thou shalt say thou hast not thou deceivest thy selfe but yet if it should be true Hast thou no imperfection left Is thy body dead and raised from the dead Surely no But was it true that Christ hath never an enemy left in thee hath he none no where else What meaneth the opposition of the world to the Saints What meaneth all sicknesses and sorrowes teares and troubles Now these enemies must first subdued Christ resignes not up his Kingdome bypeice-meals but when all his work is done then cometh the end Secondly Spirituall Officers as there is a Civill Kingdon e in which are Civill Officers so hath Christ a Spirituall Kingdome which is his Church in which are Spirituall Officers of which in the second part of this Discourse 5. We are in the next place to consider Christs enemies which hold Christs enemies forth a necessity for Christ to reigne and they are severall yet all conspire in one the ruine of the Lord Christ which enemies heads I shall reduce to these 1. Satan the grand enemy of the Lord Jesus there is a seed of enmity sowne betweene Christ and his generation Michael and Sathan Luke 8. 30. his Angels and the Devill and his Angels This is that wicked one whose name is Legion because there are many Devils that assaulted Christ in the earth and all that are Christs while on the earth this is he that compasseth all the world to dethrone Christ from his dignity who is against Christ 2. Sinne If it were not for sinne Satan could doe us no harm Sinne. sinne is that which causes man to mourne all the day long which sinne is either open or secret errours in doctrine or practise 3. Wicked men the wicked Kings and Rulers of the earth Wicked men the men of this world whose eyes are blinded and such are wee by nature being dead in sinnes and trespasses We in our owne minds are enemies to him Herod and Pilate though at difference could agree together to crucify Jesus Yea whatever stands in opposition to Christ is his enemy which leades us to consider 6. His Victories these I say proclaime him King he hath Christs victories overcome all his enemies his Victories may admit of a threefold consideration First as they are atcheived against the enemies of his owne person and so hath he conquered the Devill for he destroyed Satan and sinne For he that knew no sinne was made sinne for us and carried our sinnes away in his owne body and overcame death for he could not be held of death but ascended from the dead Yea he conquered all his enemies it was a crucified Jesus that pricked the Jewes to the heart Secondly as they are performed in Saints which likewise admits Christ enlightens the understanding of a threefold consideration 1. Over their understandings We are all naturally in the dark ignorant of God yea We sit in darknesse yea The God of the world hath blinded our eyes but now comes Christ and bindes this strong man and opens our understanding whereby we come to know the Mysteries which were before hid in God therefore is it said of him He shall give light to them that sit in darknesse 2. Over their wils if Christ should never so open their understandings Rescues our wils and not conquer and rescue their wils he would be a Saviour but of some part of the man and so would be an imperfect Saviour Our wils are fattered and chained they seeke nothing but 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 T is 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 t is the alone worke of the spirit to renew this will to rescue it from the tyranny of Satan but yet may some question Whether every man that wils salvation may have it Qu. Sol. To which I answer If you meane by willing salvation a desire of salvation from a true understanding of God in Christ which is the hungring after Christ I say whoever wils salvation or the Lord Jesus let such a soule feare not but boldly goe to or believe on or rest upon and be confident in Christ For all that hunger and thirst after righteousnesse shall be filled But the power thus to will or desire is onely of the Lord Who onely worketh to will and doe of his good pleasure Our King Jesus in the salvation of any soule first discovers his owne excellency then causes mans will before averse to chuse it which he doth through the mighty power of his Kingly dignity 3. The Lord our King workes upon the affections We that before Christ overcomes our affections had all our joy in the earth love in to and upon the world whose feares were of a carnall nature are now made able to love Christ delight in Christ rejoice in him feare him and obey him and that is performed by him as a mighty King That rules in the midst of his enemies whose power is irresistible For whom the Father foreknew he did predestinate to be conformed to the image of his Son T is not said whom he foreknew would believe and be conformable them he glorified but whom he fore-knew he did predestinate or fore-appoint or ordaine should believe and be conformable to the image of his Sonne And whom he did predestinate he called and whom he called he justified and whom he justified he glorified We love him 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 t is 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 Vnder whose feet the Father hath put all things Heb. 2. 8. If all things be put in subjection under Christs feet how is it said he must Object reigne till he hath subdued them for the first assertion seemes to imply he hath nothing at all to conquer I answer Christ is said to have all put under him in that he Sol. is Lord of all and all power in heaven and earth is given to him Yet saith the Scriptures Wee see not all things put under him that is to say though God hath made him Lord of all yet we doe not see his enemies fully destroyed Wee see sinne and death which being put under him must be subdued to him Therefore saith the Lord to our Lord Jesus Sit thou on my right hand till I make thine enemies thy footstole Christs enemies are his captives whom as they all banded against his person he destroyed yet still rebell against him as in his members whom he must destroy for he must reigne till all his enemies of all sorts be subdued unto him 7. I am now come to speake of his souldiers and they are fourefold Christs souldiers are The Angels 1. All the Angels of God they are ministring spirits at the commands of Christ therefore saith Christ to Peter Thinkest not thou that I can pray to my Father and he shall give me more then twelve Legions or hands of Angels for they doe homage to Christ When the first begotten of God was brought into the world saith God Let all the Angels of God worship him Therefore we heare so much of Gods sending his Angels to destroy his enemies and to encampe about his servants T is they that excell in strength and doe the commands of God Therefore are they called Christs Ministers Math. 13. 41. Which powre out the vials of Gods wrath Revel 14. 19. 2. The Saints they are made more then Conquerours through The Saints him that loves them An excellent description of this King and this Army of Saints you may see in the 19th of Rev. 11. to the end of the Chapter 3. The World God sanctifies or sets apart Cyrus to doe his The world pleasure God makes his enemies to serve him in the ruine one of another Rev. 16. It is said the ten hornes which be interpreted ten Kings shall hate the Whore and make her desolate God many times makes use of one Oppressor or Idolater to destroy another 4. And lastly The whole Creation is Gods hoast therefore The whole Creation it is said The Starres in their course fought against Sisera God makes use of Sunne Moone and Starres for the accomplishment of his Victories Therefore are these called the hoast of God Christs weapons 8. His weapons he uses bespeak him to be wonderfull none other but the mighty God I shall onely instance these three 1. His death 2. His word 3. His Spirit Weapons of another nature then the world dreames of 1. His death therefore is it said By meanes of death he overcame His death and by his death he shew all his enemies as Sampson when he died killed many at his death so our Conquerour by dying kils slayes and crucifies his enemies And these are the weapons that Christ armes his Church with for by their sufferings the truth is advanced And herein holds that saying true that the bloud of the Martyrs is the seed of the Church His Word 2. By his word Christ when he goeth forth to battell effects his ends obtaines victory by the words that proceede out of his mouth If Christ sayes to the Figge tree Wither thou behold immediately it dryes up His word is a sharpe sword able to divide between the marrow and the bones With which he smites the Nations which Rev. 19. 15. word is Christs command for the accomplishment of his minde and Every word that proceedeth out of his mouth returneth not till it hath accomplished that whereto it was sent 3. By his Spirit Our weapons saith the Apostle are not carnell His Spirit but spirituall mighty to throw downe strong holds Which serves sufficiently to detect the falsity of that doctrine that shrowds it selfe under and propagates it selfe by secular or civill authority The wed of the Lord which indeed is spirit and life hath a sufficiency in it selfe to defend it selfe and propagate it selfe from one family Towne City County or Kingdome to another which spirit is the powerfull operation of the word of God the spirit of truth Oh what is so strong as truth It is true Christ makes the weapons of the world to serve him but the weapons he hath approved and ownes and hath put into his souldiers hands to fight withall for the mannaging of the affaires and the subduing of the enemies of his spirituall Kingdome are on ly spirituall and not at all carnall Which we may see lively set forth where is said Christ sits on a white horse judging and making warre in righteousnesse who is cloathed with a Vesture dipt in bloud and his name is called the Word of God 9. The Lord Jesus is righteous in his warfare he is faithfull in rewarding Now by the rewards of Christ we must not understand Christs rewards that there is any excellency in the Creature as his owne which deserved these rewards but the reward is of grace of him that
16 17. So that if they did baptize in the name of the Lord Jesus and yet could not give the Holy Ghost but prayed afterwards for them that they might receive it it is very manifest that baptizing in the name of the Lord Jesus and the gifts of the Holy Ghost or spirit are distinct so that indeed all that we finde the Apostles doing is something visible or externall they pray they preach they lay on hands and baptize all these as performed by them are onely outward acts For Paul planteth and Apollo watereth but God gives the blessing Yet notwithstanding though the acts of these be outward yet the spirit principle and power are all spirituall And indeed as divine a power of the Spirit is required in the true baptizing or being truly baptized with water according to the Gospell as there is in preaching believing or praying But it may be the Baptisme of the spirit in the second sense viz of regeneration Sol. or renovation according to that in Titus 3. 4. which is meant in Mathew and Marke before mentioned I answer to this It cannot be meant of that because that is the Obj. ground of the Baptisme of water and included in the words saying He that believeth For no man can truly believe but he that hath the spirit of God for the fruit of the spirit is faith and by faith are we renewed So that if it had beene meant so the words should have beene rendred thus He that believeth by the spirit and is a believer by the spirit shall be saved which is a fruitlesse needlesse and uselesse repetition of one and the same thing So that indeed it cannot truly be interpreted of any other Baptisme then a Baptisme of materiall water And againe What I have said of the incapacity of the Disciples giving the gifts of the Holy Ghost is as true here they could not neither did they give this spirit at all either in regeneration or miraculous appearances but did baptize But may some yet say You speake of another Baptisme viz of afflictions Object and though it may not be meant of any of the former yet it may be of this That it cannot be meant of this is apparent for it was such a Sol. ministration of Baptisme that the Disciples of Christ were to bee Administrators thereof Now we know the Ministers of the Gospel preached not bonds but liberty peace and joy full of glory the world and the Devill are the authors administrators and actors of troubles persecutions and afflictions and so are not the Apostles of Christ who acted in this baptizing divers but never persecuting any But though it may not be understood of internall afflictions yet it may be of Object Conformity to Christs death We are conformable to Christs death in believing for wee Sol. through faith become dead to the world in believing there is the similitude of Christs death and resurrection in the spirit but this Baptisme followes believing as I have shewed before But if what I have said from this prove not satisfactory to thee goe along with me a little further and let us consider Acts 2. 38. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and yee shall receive the gift of the Holy Ghost He first bids them repent which is the work onely of the spirit in the new birth or regeneration And what then And be baptized with what Baptisme With the Baptisme of water and yee shall receive the Holy Ghost He saith not your Baptisme is the receiving the Holy Ghost but being baptized you shall receive the gifts of the Holy Ghost that is to say of tongues or miracles There is another Scripture yet deserves our consideration which is Acts 8. 12 13. When they believed Philip preaching the things concerning the Kingdome of God and the name of Jesus Christ they were baptized both men and women Then Simon himselfe believed also and when he was baptized he continued with Philip. Now would I know what Baptisme it is that Simon was baptized withall Surely you will not say it was the Baptisme of the Holy Ghost if you shall consider verse 16. The Holy Ghost was then fallen on none of them for they were onely baptized in the name of the Lord Jesus and afterwards they received the Holy Ghost Anst if any say it was the spirit of regeneration that cannot be for Simon that was baptized was in the gall of bitternesse and bond of iniquity whose heart was not right in the sight of God verse 22 33. So that I say it was a Baptisme of materiall water a visible externall Baptisme upon the profession of his faith But notwithstanding all this may some say These are but arguments where Object doth the Scripture speake of Baptisme with water either commanded or practised in the name of the Lord Jesus We are not destitute of Scriptures to evince this if their authority Sol. may be prevalent Philip and the Eunuch came unto a certaine water and the Eunuch said here is water what hindereth but I may be baptized Acts 8. 36. 38. To whom Philip answered If thou believest with all thy heart thou mayst And so they went both into the water and Philip baptized him Which water is materiall water and not metaphoricall or mysterious as some may conceive for Philip required faith to be in the Eunuch and so the spirit before he would baptize him with water Yet to put all out of controversy consider Cornelius and the Gentiles having received the Baptisme of the Holy Ghost Peter concludes from thence assuredly none ought to forbid them and makes a challenge to any one if they could to shew cause that they should be denied the Baptisme of water and Commanded them to be baptized in the name of the Lord. Which Baptisme of water was not the Baptisme of the Holy Ghost but was dispensed upon them after they had received that Acts 10. latter end Surely you need not to spend so much time or paper in the proofe of a thing Object that is so evident Had I not knowne it to be so confidently gainsayed I should not Sol. have done it so that I hope if thou knowest it already it will confirme thee and silence if the Lord shall vouchsafe to speake by it them that oppose it Chap. III. Sheweth that Christ is the author and institutor of water Baptisme with the true nature use and end of the Baptisme of water The Lord Jesus is the author and ordainer of the Baptisme of water I Shall in the next place shew you who is the Author of this Baptisme of water I have beene speaking of which was him that I have already proved commanded the Apostles to preach faith and Baptisme to baptize them that were taught Therefore saith Christ All power in heaven and earth is given to mee Goe yee therefore preach and baptize the Lord Christ from heaven is the
author of it he instituted and appointed it But some may say The Baptisme of water is Johns Baptisme for John Object saith I baptize you with water but he that cometh after me shall baptize you with the Holy Ghost and fire So that water Baptisme is onely Johns and not Christs as spirit Baptisme is onely Christs and not Johns In answer to this I will shew you clearly the Baptisme of water Sol. Of the unity of Johns and Christs Baptism being one In the outward element of water was Christs as well as Johns and that by nnfolding to you the true nature of Johnes Baptisme and the true nature of Christs Baptisme wherein their unity and difference will appeare their unity is manifest 1. In that the element of both was the same materiall water it is said John baptized with water and I have already proved to you the Saints were baptized into the name of Jesus with water also Cornelius and the rest were baptized with water 2. The Baptisme of water both of Christs and Johns came from heaven Christ tels us Johns is from heaven Math. 21. 25. The Both from heaven word of God came to John in the wildernesse He is said To be sent from God also So the Baptisme of water administred by Christs Disciples is like wise from heaven Therefore saith Christ All power is given to me in heaven and earth Goe yee therefore teach and baptize It was the power of heaven conferred upon Christ which commanded and enabled the Disciples to preach and practise the Ordinance of Baptisme 3. Both Johns and Christs Baptisme pointed at Christ though Both held forth Christ The difference between Christs and Johns baptisme under a various consideration Thus for their agreement now I will shew wherein they differ As First That the Baptisme of water administred by Christs command after his resurrection was not administred upon the same ground as Johns 1. Johns doctrine upon which his administration depended was They were not administred upon the same grounds not the same with that the Apostles preached for John held forth a Christ to come to dye to suffer to take away sinne but now the doctrine of the Gospell is That Christ is come dead risen ascended up to heaven and sitteth at Gods right hand 2. John baptized persons believing in a Christ to come after him but now he that shall baptize into a Christ as not come denies the faith For this is the Antichrist that denies Christ to be come in the flesh dead and risen againe They preached the Lord crucified and baptized them that believed in him who was then dead and risen from the dead Johns Baptisme pointed at remission of sinnes to be by Jesus Christ but the Baptisme of water administred by the Disciples of Christ held forth remission of sinnes already and they were to be baptized to manifest their sinnes being pardoned 3. The subjects of Johns Baptisme were onely Jewes it is said of him All Judea and Jerusalem came out to be baptized in Jordan But Christs are Go preach the Gospell to every Creature viz. Jewes and Gentiles baptizing them Thus was the Gentiles with Cornelius baptized with water 4. That was a preparation to the Baptisme of the Holy Ghost for he prepared the way of the Lord but this followes after as in Cornelius and if by Baptisme of the spirit you meane regeneration the Baptisme of water alwaies followed that at-least the profession of it which is the true ground of visible administrations 5. The Commissions by which the Baptisme of water was dispensed were divers the one by God to John in the wildernesse the other from Christ to the Saints being risen from the dead 6. And Lastly The Baptisme of Iohn is alwaies called the Baptisme of Iohn and no where the Baptisme of Christ and therefore we shall finde a distinction betweene them and the Disciples are said to baptize in the name of Jesus Christ A second difference is this That the Baptisme of water administred by Iohn ceased for he saith of himselfe I must decrease that is They have not the like continuance to say my person my office my ministry must all stoope to Christ who must encrease Iohns doctrine ceased in Christ so his Baptism for Christ being come dead and risen Iohn was not any longer by his ministry to prepare his way and truly if you take away the doctrine upon which any thing is administred you likewise take away the administration but now Christs Baptisme endures being established upon a more strong foundation Christ humbled and exalted dead and risen therefore are the believers who were filled by the Holy Ghost baptized with the Baptisme of water in the name of the Lord Jesus The continuation whereof I shall prove afterwards Thus is it manifest that the Baptisme of water was as well commanded by Christ as by Iohn and was not onely Iohns baptisme as many suppose And whereas Iohn saith I baptize you with water but Christ shall baptize you with the spirit and fire It proves not that Christ did not command his Disciples to continue baptizing with water but this it proves that Christs baptisme was greater then Iohns Iohns was onely water but Christs water and the spirit too I say this expression of Iohns proves no more that Christ hath not a baptisme of water then Pauls words saying that Paul planteth and Apollo watereth but it is God that gives the blessing proves that God plants not nor waters which would be strange to affirme To conclude this likewise I shall onely desire you to minde this if the baptisme of water was onely Iohns and to endure only till soules were baptized with the Holy Ghost as those that say water baptisme is onely Iohns affirme then demand I how comes it to passe that being baptized with the Holy Ghost is used by Peter as an undeniable argument that Cornelius should be baptized with water Sure this is an undoubted truth that that dispensation which is the onely ground of putting an end to Baptisme of water as they say the baptisme of the spirit is cannot be a true ground to continue it but Peter uses it as an argument for its continuance from whence without wresting the Scriptures perverting the truth dazling mens eyes with the bare notions of mystery spirit life or substance we may safely conclude that baptisme of water is Christs baptisme as well as Iohns and was preached and practised by the Disciples of the Lord Jesus But lest we should be cheated or beguiled through the false representations of the carnality of this Baptisme I will in the next particular discover its great glory 6. The way being now something more cleare I desire to proceed The true nature use and end of water Baptisme and shew you the true nature use and end of this ordinance or baptisme wherein the true glory of it will appeare notwithstanding the endeavours of men or Devils to staine it it
submit to Object this and other ordinances of Christ is for want of a power in them To this I answer That I doe beleeve the reason why many doe Sol. not submit to truth is not so much for the want of a spirituall power if they be Saints as for want of light yet I judge some may see a thing and not conforme to it by reason of feare or worldly 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 t is through the subtilty of the evill one whereby he is become carelesse and dead through the World or else expects what he is like never to finde viz. an extraordinary power he knowes not what considering that no other power is needfull to carry one forth to his duty then that which doth accomplish or fulfill it if a man should be hungry and yet expect another power from heaven to carry him forth to eat then that naturall power he is created in would not every man judge him not in hjs right mind So I say here who ever expects any extraordinary power whither he will or no more then what is created in him in the new creation in the Lord Jesus to carry him forth to doe his duty when discovered to him may for ought I know misse his expectation and let all such search their hearts with a spirituall candle and I beleeve they will find it to be self world carnall reason and Satans suggestions which set up themselves in their hearts and then they cry out they want power they want power oh consider if Will I say if Will be not absent also for he that Willeth to doe his duty and desires to be made conformable surely God will enable him that which I have said concerning Power in this is true in any other command of Christ for us to serve and keepe Chap. VI. Sheweth the Continuance of this Ordinance I Shall now in the last place shew you how long the Ordinance Thaâ— continuâ— of this ordinance is till Christ come of baptism was and is to continue wherein I shall also shew the continuance of Churches and other Ordinances of Christ which is Till Christ come again the second time without sin to salvation till he comes to raise up our vile naturall bodies and make them like his own glorious body which I shall first evidence to you from the Scriptures and then answer those objections that seeme to have weight in them against it The first Scripture that I shall instance in is Mat. 28. 19. 28. Goe yee therefore c. Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World Amen The Lord promiseth his presence to be with his disciples in all ages That we may cleerly understand this Scripture we must consider God may be said to be present with them to whom he spake two waies either with their persons and so he was all their dayes or with their doctrine and so he is in all ages in this last sense I understand this Scripture neither can it be interpreted truly otherwise for if any say as some do he means his presence shall be with their persons to the end of the world that cannot be for the end is not yet but if any say the end is come to them I answer the Lord saith not til the end of the World come to you but simply til the end of the World the word in the Greek is the same with that end the disciples askt Christ of Matth. 24. 3. which is the end which Christ saith is not yet neither knoweth any man the houre thereof But by the end of the world we may understand the utmost parts of the Obj. earth and so Christ was with them to the utmost part of the earth The word mentions not earth but World and the end of it so Sol. that by the World we are to understand people not ground and by end not the furthest part of the earth but the comming of the Son of man in the clouds visibly to good and bad which is plainly seene if we consider the words I will be with you alwayes or all dayes but might some say what meane you by alwayes even to the end of the World so that this last clause is â—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 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