her head her owne honour and glory must be covered without controversy when paul saith He permits not a woman to speake in the Church he forbids not all manner of speaking for then if the Church should demand any question of her she might not answer which certainly she may So that I say this speaking that she is debarred of is teaching as the brethren who are prophets may all doe one by one she must not so teach in the Church to dishonour her head But if God hath given greater gifts to them then to the brethren How women ought to improve their gifts I shall shew them how they ought to improve them viz. by taking a brother home to their houses as Priscilla did Apollos and there instructing him in the way of the Lord more perfectly or by teaching one another modesty sobriety meeknesse humility love and holinesse this I am sure is their duty therefore saith Paul to Titus The aged women must be teachers of good things teaching the young women to be sober to love their husbands to love their children to be discreet chast keepers at home good obedient to their husbands that the word of God be not blasphemed Tit. 2. 3 4 5. Thirdly The end of prophesy it serves for the Church for building up in faith knowledge feare and love for exhortation from sinne to righteousnesse for comfort in feares doubts terrours temptations the end of that as of all other Ordinances is to glorifie God and serve our spirituall generation Our City is built on Mount Sion compact within it selfe Fiftly The gift of being a helper in the Gospel of Christ Aquila Gift of helps ' what and Vrbane and many more were Pauls helpers in Christ this is a gift whereby Saints are made able to be helpfull either in accompanying of the ministers of the Gospel in preaching to the world or in any service of the church Sixtly Governments this is a speciall gift given to some persons Gift of Government what in the Church for the ordering its affairs in due order without confusion whereby they are able to know when the members in the church are confused and to rectifie them I say this gift is usefull in any church of Christ this gift is called ruling Roman 12. 8. wherein they are inabled to rule the church of God as a well disciplined family there are other gifts spoken of in the Scripture as faith charity prayer prayse and the like some of which I shall speak of by and by But there was in the Apostles dayes other gifts then these viz. tongues Obj. miracles heating interpretation and surely if there be a true church there must be the same gifts now That is a great mistake 't is not required that all these severall Sol. gifts should be in every particular church but these are gifts distributed as the Lord seeth good we have gifts differing according to the grace given us The Lord is the dispenser of gifts to every man severally as he will to one one thing to another another and though we say it is needlesse for every church to have all the gifts they had in the Corinths yet we are not without sufficient gifts for the being of a true church the manifestation of the Spirit being given to every one to profit withal in his own place and order there is a gift of wisdom of knowledge of discerning spirits of prophecy of helps of governments of charity of teaching included in knowledge wisdome and prophecy so that we will not murmure for what we have not but blesse God for what we have and pray for more to him who giveth liberally and upbraideth not Chap. XI Of the Ordinances Order Ministry and Communion of the Church THe Ordinances of this Church I shall now speak of having The Ordinances of the Church viz. Prayer spoken already of prophesie which is a gift and an Ordinance to be practised are these following First Prayer all things are to be sanctified by the Word of God and prayer this was practised in the Church with an audible voice Act. 4. 24. so Paul kneeled down prayed with the disciples Act. 20. 26. Now prayer is the pouring out of the soul to God by way of supplication for the supply of ourwants by Jesus Christ which prayer is or ought to be the continnall posture of Saints spirits according to that of Paul pray continually therefore we shall find the church continuing in prayer Acts. 2. 42. this is a speciall part of divine worship whereby we acknowledge Gods preheminency our relation subjection and obedience unto God I might here shew you the prevalency of the prayers of Saints with God had I time but I shal conclude this with these three things which I desire may alwayes accompany prayer First Faith beleeving that God is that he heares us and is gracious and mercifull and will answer Secondly Watchfulnesse watch unto prayer watch and pray watch over thy heart thy corruptions to suppresse and subdue them Thirdly Constancy continue in praying for he will in due time answer cast not away thy prayers but expect their returne loaden with blessings Secondly Praise Praise is that the Lord takes delight in and Praise yet hath in himself no addition of honour by it the true praise of God is the acknowledgement of the glory and excellency of the Lord 't is the declaration of the goodnesse of the Almighty this praise is to be in the mighty congregation I will give thee thanks saith David in the great congregation I will praise thee among much people Psalm 35. 18. 145. 1. Christ and the Saints both sing praises in the church together unto God the Father this true praising of God from the power of the Spirit did the Psalmes sung upon musicall instruments under the law point at the gift of singing Psalms is not a composition of Davids Psalms into Meter through Of finging Psalmes a naturall faculty which Psalms the Priest or the Clarke names and all the people must fing together this begets a confusion and is a meer tradition for such a practise hath no more bottom then Organs or Choristers or Singing men and women in the Church of the Gospel which surely we will not plead for now The melody of Psalmes is not in the ear but in the heart to the Lord. Eph. 5. 19. To sing Psalmes in the Gospel is a speciall gift given to some particular member in the church whereby he doth blesse praise or magnifie the Lord through the mighty operation of the Spirit Ep. 5. 18 19. which is to beperformed I say by one alone at one time to the edification one of another and therefore it is an Ordinance flowing from a cheerfull heart if any be merry let him sing Psalmes that is to say let him blesse God that all should sing together is denied by Paul who saith how is it brethren when yee come together every one of you hath a Psalme they
to Antioch being a good man and full of the spirit Thus was Paul and Barnabas separated by the Church for the worke of the Lord. Now I desire you to minde this that the power calling and enabling any to preach the Gospell and baptize is no other but the same power for the nature of it that carried out and enabled the Apostles and Evangelists of old to preach and baptize I say the Church hath power to appoint or separate any whom God hath made willing able to do this as a part of the work of the Lord for Baptisme of water is an ordinance in relation to Church fellowship which is visible And surely the Church is not destitute of power for the accomplishment of that which is so necessary in visible fellowship namely the administration of that Ordinance It is true say some many may preach the Gospell but are there any who Object so preach it as the Apostles did for the word in the Greeke speaking of the Apostles preached is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Christ in his Commission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach the Gospell which holds forth a preaching with authority having a message to deliver which word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Gryer So that the Apostles preached even by way of Preclamation as it were But speaking of the scattered brethren Acts 2. It is said They went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Preaching after such a manner as any other might doe declaring the Gospell of peace but so that the administration of Baptisme is tyed to such who preach in the first sense and not to them that preach in the latter sense In answer to this objection I say That the Greeke words Sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are promiscuously used in the Scripture So that from them there is no good ground of such a scruple for in the 8th of Acts verse 15. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as it is said there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but verse 8. we shall see the same preaching of Philip to be held forth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there it is said They believed Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelizing or preaching the things that concerne the Kingdome of God The same word is likewise used in the last verse And so Paul expresseth the true nature of his preaching by the same word saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes we finde the preaching of the Gospell to be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 8. 25. so Acts 11. 19. There it is written They went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching the word to none but the Jewes By which it is evident that the preaching the Gospell is not so restrained to one particular word as no other word is sufficient for the holding of it forth But further the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a preaching a joyfull message like a good messenger from which I shall conclude that the Preacher of the Gospell He that believeth and is baptized shall be saved is the true administrator of this Ordinance But may some say Many that have professed to be the true administrators Object of this Ordinance and have administred it upon severall persons doe now deny it so that except there be some visible miraculous demonstration between them that doe truly preach the truth who are really sent of God and them that onely seeme to be so and in truth are not we are like to be deceived in the Administrator and so the Ordinance will be without effect In answer to this Grant that many may fall from what they Sol. professe and professe what they doe not really enjoy and seeme to be what they are not Yet notwithstanding we need not expect miracles of distinction nor question our Baptisme for mens denying what they professe it is neither a new nor a strange thing many in the Apostles dayes did so and Judas one of the twelve fell from his profession and ministry too yet the doctrine that Judas was commanded to preach did not fall in his fall Suppose a wicked man may speake the truth to thee who wast ignorant of it and God should make that truth to be powerfull in thee and that many should afterward deny it shall their unbeliefe and back-sliding make the faith of God of none effect God forbid So if a man preach thou oughtest to be baptized and thou dost submit to the will of God if he denies it thy Baptisme is true for indeed it is not essentially necessary to the administration of Ordinance of Baptisme that the administrator should be such a one that shall never deny the truth for if so it must be revealed from heaven who shall continue before we may be assured of a true Minister which we have no ground in all the Scripture to expect neither is that any ground at all for us to submit to that or any ministry Visible appearances are the ground of visible administrations and our faith and practise is not tyed to the persons of any but to the doctrine of Jesus Christ So that if any one comes in the name of a Disciple preaching the doctrine of Christ and God makes us to see it our duty to conforme to his doctrine wee should not question so much his calling as manifest our ready conformity to the will God I shall onely add this to this particular that I cannot finde that Gods people were ever made uncapable of doing their duty for want of an administrator But the same God that enjoynes the observation of a command likewise provides a sutable way for the execution thereof 8. The next thing to be spoken to are the subjects of Baptisme Of the true subjects of Baptisme of water which without guesses suppositions or strained consequences we shall finde plainly discovered to be Saints visible professors believers Therefore saith the Scriptures He that believeth and is baptized Baptisme followes faith as Peter evidently demonstrated when the Eunuch asked What hindred that he might not be baptized saying If thou believest with all thy heart thou mayst So it is said that Crispus and many Corinthians believed and were baptized they are such that repent and gladly receive the word these and these onely are the true subjects of Baptisme But may some say It is true visible believers are subjects of Baptisme so Object also are the Infants of believing parents therefore you doe amisse to restrain it to them that make an outward profession of the Gospell These late yeares have so abounded in this controversy that Sol. I might well spare my labour of answering any other wayes to it then by advising thee to consider what hath beene written by others but seeing it remaines still an objection I shall endeavour briefly to remove it out of thy way and therefore will shew thee that infants are not the subjects of Baptisme which I shall onely demonstrate by two
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
of their Authority If the Scriptures were not to be believed above their words why doe they seeke to prove their matter from them Nay which seemes a wonder to me these very bruits for I can give them no fitter name that deny the Scriptures doe often times bring Scripture to prove their deniall of them Sometimes they object to us the seeming Contradictions that are in them telling us the Word of God cannot contradict it selfe and for this they alleadge the Scriptures that say God cannot lye and the like by which doe they not set to their seales that God is true and the Scriptures his word Yet a little further let them set aside the Scriptures and bid them reason of any thing and what will they then say How will they prove what they say Will they prove their assertions from some undeniable principles From whence I pray you fetch they their principles It is either from nature or from grace If from nature that is corrupted Who can bring a cleane thing out of an uncleane thing Nature teaches not the true Worship of God If from grace Where is this grace made manifest And if it be not manifest who will believe them For the proving of doubtfull things is alwaies by things more known If it be made manifest surely then t is in the Scriptures Well To conclude this Consider that heavenly stile faithfulnesse in reproving as well great and small that sweet unity that is there that majesty and authority that is to be found there and in no writing else that almost all men that have ever seene them stand in admiration of them which are an evident demonstration of the excellency of them But there are many things in the Scripture that seeme incredible as Sampsons staying so many with the Jaw-bone of an Asse and Christs being Object borne of a Virgin and Noahs Arke and many more To whom doe these seeme incredible Dost thou believe there Sol. is a God If thou dost Why shouldest thou thinke it impossible for him to bring to passe these things And if he tels us these things are so why shall we not believe them But it may be though mayst say there are many things that seeme to contradict each other What then Are they not true because thy narrow foolish and shallow heart cannot comprehend it There are many things in nature which thou canst give no reason of Why quarrellest thou not with them also and with that God that made them If thou understandingly didst but reade them I dare say thou wouldst say there is not one thing in the whole Scriptures needlesse nor any Contradictions Some things in them are figures some histories some lawes which all hold forth the majesty soveraignty and excellency of the Lord. I shall for the present say no more of the rule of discovery but this That he that shall deny the Scriptures to be the Word of God is a bruit beast without any bounds yea he is but an Atheist that cannot chuse but deny God himselfe The fourth thing is the manner of discovery The light of God The manner of discovery reveales the mysteries of God And this is 1. Ministerially God discovers himselfe by his Ministers but Ministerially more of this hereafter 2. Plainly The Lord Jesus delights to speake after a familiar Plainly manner to the soule teaching it by wordes easy to be understood Christ spake in Parables how say you then he speakes plainly Object Sol. To that I answer It is true there was a time when Christ spake in Parables but yet it is worth our observing that he used such parables that the very Jewes that heard him knew whom and what he meant by his Parables But further I say likewise that Christ spake afterwards to his Disciples plainly not in parables which the Disciples acknowledged saying So now thou speakest plainly If you looke to the manner of Christs speaking it is most plain making use of the plainest similitudes that could be Thus did the Apostles preach not with entising words of mans wisedome but with plainesse of speech in demonstration of the spirit and power Which when I consider I cannot but wonder at the imposters deceivers and deceived of this generation who come with high swelling words and uncouth language that in truth their words are harder to be understood then their matter who speake as if they desired rather to have their persons wit eloquence and elocution advanced then the Gospell of Jesus He is not now among many wanton Christians thought worthy of hearing that hath not an art of copying some new expressions to paint and indeed adulterate and counterfeit the truth Well I am sure Paul was of another minde that said He had rather speake five words which he understood then ten thousand in an unknowne tongue These men to my understanding doe as if a man minding to shew forth the excellent proportion of a beautifull man should build a faire and beautifull Turret or Scaffold very high and sets the man upon it which indeed Eclipses the beauty of a man and fixes their eyes on the beautifull structure he stands upon They pretend to hold forth Christ but in truth t is their owne words not Christ that is so much doted or admired by these Disciples of whom through their faire words they have made merchandise for Satan Lastly Christ teaches the soule infallibly there is no guile in his mouth his words are not yea and nay but the truth of God the unquestionable truths of God he speakes not at peradventure I thinke this is true I suppose it to be true and the like doubtfull phrases but saith This is the voice of the God of the Lord of him that cannot lye Oh blessed are all that are thus taught of Jesus Christ his words are the sure words of prophecy whereto wee doe well to give heed Lastly A word or two to the subjects to whom this light reveales The subjects to whom this light is discovered the matter I have before showne to be the substance revealed and they are two fold according to the diversity of the matter revealed Now the matter revealed is either the mysteries of the Fathers love to a poore soule which is hidden from the wise men of the world and this the true light discovers onely to the children of the Kingdome Or else 2. The matter revealed is the truth of God barely and nakedly as it is in it selfe without the soules interest in it to whom it is revealed And in this sense Saul was among the Prophets and the Spirit of God was upon Balaam whereby he knew Israel to be blessed though himselfe partook not of that blessing In this sense the spirit gives gifts to the rebellious this is a receiving truth but not in the love of it from which a man may utterly fall away Though a man hath all knowledge yet if he be not a chosen vessell of the Father and have not the
fulnesse of Christ From whence I desire you to minde that these are said to be set in the Church 1 Cor. 12. 28. Which Church is not to be understood any particular and distinct visible society but that Church which makes up the compleate body of Christ viz. all Saints now the Apostles and Evangelists were set in them as the foundation of the building and the Prophets Pastours and Teachers to build upon the foundation But what are the markes of those true Ministers that wee may know Qu. them The onely true ground of a visible judging or discerning them Sol. is by their doctrine therefore John saith Believe not every spirit but try the spirits Hereby know yee the spirit of God Every spirit that confesseth How to know the true Ministers of the Gospell that Jesus Christ is come in the flesh is of God that is to say by trying the doctrines brought unto you you shall be able to judge from whence the Preachers come Now to confesse Christ come in the flesh is to preach the Lord Christ the man Christ to be a King Priest and Prophet to have put an end to all ministrations before himselfe to have given lawes for his Saints to conforme to yea t is to know the mystery hid from ages therefore saith Christ Goe preach the Gospell he that believeth and is baptized shall be saved But further Though they may be true Ministers of the Gospell preaching the true Doctrine that thou mayst be able to judge them by their doctrine thou must be endued with the spirit whereby finding the operation of the word in thee thou canst say doubtlesse though he is not a Minister to others yet he is to me without this spirit we may be deluded and deceived therefore is it said when the Apostles preached The hand of the Lord was with them and many were converted therefore is it said There are many deceivers entred into the world but yee have an unction that teacheth you which unction is onely able truly to teach us But the Apostles of Christ and them that preached the Gospell did worke Object signes and miracles to confirme their doctrine so that if there be any true Ministers they are able to doe the like To this I answer T is true that the Apostles did worke miracles Sol. but if you observe it in their Commission they are not prescribed as any part of their office Looke Mathew Marke Luke the Of Miracles latter ends T is true I finde there this promise that those that should believe in their word should worke miracles which was accomplished when the word of God began to spread But however miracles were done by the Apostles and them that believed yet notwithstanding they were not essentiall unto preaching or believing for many believed to whom we finde no miracle exhibited as the Eunuch and Lydia whose heart God opened at Pauls preaching and many more might be named Now if miracles were essentiall to believing then if there be no miracles there is no believing and if no believing no salvation So that if miracles be not essentiall to believing neither are they to preaching the Gospell for they are as much promised to believers as to preachers Now miracles were wrought by many that did believe and so is that promise already fulfilled for it was not made to every believer for Paul saith Are all workers of miracles And so miracles in truth were for the silencing of the world and making the passage more free for the Disciples to travell up and downe and upon this account did Gamaliel perswade them to let the Apostles alone because a miracle was done by them and yet neither he nor they received the Gospell for notwithstanding their miracles they commanded them to preach no more in that name Neither did their miracles worke upon many that heard them but rather enraged them the more as in the case of Christs raising Lazarus is evident But further if miracles were so necessary to the preaching of the Gospell that the Gospell cannot be dispensed without them then I say why did John doe no miracle for he preached and yet did no miracle Neither doth it at all appeare that the Disciples that went abroad preaching the Gospell after their scattring ever did any miracle For the true nature of miracles were to usher in the Gospell of Christ or Christ in the Gospell to the world For miracles were never given to continue for indeed miracles are so from the rarity of them or their seldome appearance which if they should grow common would cease to be miracles and become as naturall Moses when he came to deliver Israel wrought many miracles but after the Kingdome of Israel was established we reade not of such use of miracles So Christ and the Apostles the first beginners of the Kingdome of heaven that is to say the first founders of this state of the Gospell did many miracles but afterwards we finde not the use of them so frequent and Paul indeed when he would make manifest his ministry to the Corinths he tels them not of his miracles but The proofe of Christ speaking in him he told them was mighty in them and so bids them Examine themselves whether they were in the faith 2 Cor. 13. 3 5. So that he wils them to consider what they believed and if they were in the truth they knew him to be sent from Christ to them but if they were not in the truth then it was no wonder if they were ignorant of Christs speaking in him for the naturall man discernes not the things of the spirit neither can he for they are spiritually discerned It is true miracles were not worked by all for all as Paul saith are not Object workers of miracles but notwithstanding miracles were wrought when they first planted the Churches and since that the Churches have apostatised and none have beene found holding the faith so that miracles are againe requisite for the beginning or planting of the Churches of Christ againe as at the first In answer to this I desire you to minde that miracles were Sol. wrought to confirme the truth of the Gospell at first which being once confirmed we are not again to expect new miracles but the truth we finde already written is a good ground for us to practise Josiah understood by the writings of Moses the will of God when there had beene a great apostacy of Gods people and without any new miracle sets himselfe about the worke of the Lord. Nehemiah and Ezra also after the Children of Israel were carried Captives Nehemiah â—8 14. they by the Booke of the Law finde that they must put away strange wives dwell in booths that the Aminonites and Moabites should not come into the Congregation of the Lord. Now they according to the good hand of God upon them without any miracles put in execution whatever they found commanded in the Law of Moses and set themselves to build the Temple offer Sacrifices
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
Scriptures and that from a two-fold demonstration 1. From the signification of the word The signification of the word proves it to be so 2. From the nature of the Ordinance First From the signification of the word Baptize it comes from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mergo immergo which properly signifies to dip dive duck or plunge under water to cover or overwhelme one with water Now surely Christ commanding his Disciples to baptize or dip in the water meanes not that sprinkling shall serve the turne neither is Baptisme ever expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to sprinkle I confesse this practise to most carnall heart seemes strange and ridiculous and why but because they have gotten a Greek word into their mouths not knowing the English of the word nor the nature of the Ordinance If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was plainly properly and truly as it signifies rendred to dip and Baptisme expressed by dipping I am perswaded men would be ashamed to deny it who now cry out against it with open mouth This was the practise in the Apostles daies and if you will give credit to Authors in the Ages succeeding them therefore saith one Olim enim qui baptizabantur in profundum aquae mergebantur that is Those who heretofore were baptized were dipped or plunged into a deep water Therefore is it said in the Scripture Philip and the Eunuch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they both went downe or descended into the water and Philip baptized or dipped or plunged him into the water and they both ascended out of the water Acts 8. 38 39. So it is said of Christ He was dipped or plunged not sprinkled by John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Jordan and that John and Christ ascended from out of Jordan Marke 1. 9 10. Which they could not be said to doe had they not first descended into the water But may some say T is true Dipping was used then but it was in hot Countryes Object if you should doe so now it would endanger their health and if we should doe so to infants it would endanger their lives therefore we cannot thinke this to be fit in our cold Countryes In answer to this Let me tell thee if thou shalt dip infants it is Sol. true it may endanger their lives but this is needlesse for they are not to be baptized at all but as for others that it may endanger their health it is but a fleshly carnall reasoning do thou thy duty commend thy soule and body into the hands of God But to satisfie thee let me tell thee I have knowne divers who have submitted to that Ordinance in the extremity of winter and yet have never beene the worse Surely hadst thou beene a Jew and beene commanded to circumcise thy selfe thou mightest by this kinde of reasoning have pleaded against the command of God and have said Lord why commandest thou me to endure so much paine will no easier way serve thy turne Oh man take heed of an evill heart of unbeliefe But surely this way is not civill for men to baptize women in the water Object but God will have us doe all things with civility and modesty Nay but oh poore man who tels thee t is not civill nor modest Sol. surely Satan within thee or some that never saw it what I pray you in civility is it for two men or a man with a woman to goe into the water with convenient garments about them Is it more uncivill now then it was in the daies of Christ and the Apostles It may be some of the sonnes of Belial delighting to scandalize the just ones may tell thee they goe naked together into the water Oh these are but scandals I know not of any such practise nor could ever heare any that had so much impudence as to endeavour proofe of it which without controversy had any beene knowne to have done so both their names time and place should have beene printed long before now This we affirme that it ought to be done with all modesty civility and comelinesse with fit garments which may serve to answer this objection Secondly That this was the practise of the Disciples and the command of Christ to performe it in the same manner is evident from the nature of the Ordinance which truly holds forth the death and resurrection of Christ and our being dead and risen with him therefore is it said Coloss 2. 12. We are buried with him in Baptisme Now a man that is buried is covered or hid in the grave so that the Baptisme of water that is instituted to hold forth this must be in the same manner persons are as it were to be buried under water which is the most lively representation of the death of Christ But yet some object That Christs bloud is called the bloud of sprinkling Object so that the death of Christ is as well represented by sprinkling as dipping To this I answer That Christs bloud is called the bloud of Sol. sprinkling not in reference to Baptisme but as it fulfils the type of it which we shall finde expressed Heb. 12. 24. Moses sprinkled the bloud upon the people which sprinkling sanctified to the purifying of the flesh But this typified out the bloud of Jesus sprinkled upon the Conscience Heb. 10. 22. Heb. 12. 24. This held forth the death of Christ but now Baptisme in a more speciall manner holds forth Christs death and buriall and shews him not onely dead and buried but also risen againe therefore are we said To be buried and risen with him in Baptisme Col. 2. 12. Which most directly plainly and nakedly holds forth the glory of the mystery of Christs death and resurrection from whence we may safely conclude it is to be performed by dipping 10. The tenth particular concerning Baptisme is the principle The principal leading forth of Baptisme from which a Saint ought to submit to it but because I have already 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
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
warning of the church or any member thereof from all evill shewing them the dangerous consequence of it therefore the Apostles in the first sense speaking to the Colossians bids them admonish one another with Psalmes c. In the last sense he writes to the whole church of the Thessalonians saying Now we exhort you brethren warn or admonish them that are unruly Now in the churches warning them that are unruly they ought to consider the nature of the offence for offences or sins are either private or publike What a private offence is a private offence is that which is committed against a particular person now this every Saints offended ought to reprove privately this is an offence that is not a publike scandall to the Gospel but What it is to sin openly publike sins are such as are open and manifest which in their own nature are of a publike scandall or offence these are to be rebuked admonished or â—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 if he shall refuse to heare thee tell it to the Church then the Church may and ought to take notice of it and admonish him for it But is there no difference betweene admonition reproofe and rebuking in Qu. the Scriptures because you seeme to put no difference betweene them and the Scripture doth for Paul bids Timothy reprove and rebuke 2 Tim. 4. 2. Sometimes some one of these words being used alone comprehend the rest as in the case of Heretikes being cast forth after Sol. twice admonition The word Admonition includes rebuking or reproving but when we finde them distinguished t is after this manner to Admonish is to advise another or forewarne him of some danger to Reprove him is to blame him for some evill manifesting the nature of his evill and the greatnesse of his fault as Paul did blame Peter But to Rebuke signifies a more powerfull way of reproofe therefore he saith Rebuke them sharply so to rebuke them is to command them to desist their evil courses in the name of the Lord Jesus with great authority Therefore an Elder is not to be rebuked but entreated 1 Tim. 5. 1. This rebuking is for them who are unruly therfore when Christ cast out Devils he is said to rebuke them so if any shall make commotions in the Church and be unruly the Church must silence them stoppe their mouths command them to be silent for this the Church hath power to doe Now in reproving I shall give these few briefe directions 1. That it be done without partiality to the highest as well as to the meanest the richest as the poorest for we must not have the faith in respect of persons Husbands must not pleade for their Wives fleshly relations must not mingle themselves with spirituall affaires 2. Let it be done in love therefore is the Church commanded having noted a disorderly brother to admonish him as a brother so saith the Apostle Let all your things be done in love 3. Let it be done seasonably with good advice and caution minding alwaies the frame of his heart whom you reprove 4. Let it be done with all authority let none despise it Lastly The Church may choose whom shee please to declare her sense and minde this if the Church hath officers chosen is The Church may determine controversies about civill things most fit to be performed by them Thirdly The power of the Church appeares in determining all controversies in the Church in civill things if there should arise any difference in the Church betweene the members they ought not to goe to law especially before the unjust but to suffer the Church to determine it to whose determination they are bound to subscribe 1 Cor. 6. 1 2 3 4. How dare you saith Paul goe to Law before unbelievers It is utterly a fault so to doe it renders the Church to be exceeding weake and themselves exceeding carnall We ought rather to suffer wrong then goe to law But what if the Church should order any of them to give satisfaction to the Object other and he refuse it what should then be done If he should refuse to heare the Church he refuseth to heare the Sol. Lord from heaven and the Church may cast him forth and looke upon him as a Heathen and a Publican and so leave him to the world to be liable to the law of the Nation wherein he lives Secondly They have a power to determine matters of differences About indifferent things about indifferent things as suppose there should arise disputes about habits or meats or drinkes the Church hath power to end them God in his wisedome hath so ordered the matter that he hath given us many commands plainly and particularly but yet we have many occasions of dispute about things simply neither commanded nor forbidden Now the Church may determine these according to Pauls rule If there be any thing of good report virtuous praise-worthy thinke of these things The Church hath power to appoint their times of meeting their continuance when met of chusing their owne officers or servants as in the case of the seven Deacons is evident Acts 6. Fourthly They have power to cast out members to deliver The Church hath power of casting out members them to Satan as it appeares 1 Cor. 5. verse 7. Purge out therefore the old leaven that yee may be a new lumpe Now this was written by Paul to the whole Church Now his casting forth or delivering up to Satan is the returning of his person into the Kingdome from What it is to be delivered to Satan whence be came Wee while dead in sinne are in the Kingdome of Satan but being made to believe in Christ are translated into his Church the Kingdome of heaven Now when any declare their hearts not to be right but visibly to belong to the Kingdom of Satan they are to be put forth from the Church into their owne Kingdome viz. this world whose God Satan is This Ordinance is an Ordinance of Christ to be done in Christs name power and authority for the destruction of the flesh for the rooting out of corruptions it must be pronounced with love and yet with faithfulnesse But for what cause ought any member to be cast out of the Church Qu.