A faithfull Servant to the weakest Member of our Lord Jesus John Vernon The Contents of the severall matters contained in this Booke Ch. 1. p. 3. OF the severall significations of the word Worship and what the true worship of God is pag. 3. Ch. 2. p. 5. Of Light and Love the principles of the worship of God which light discovers what may be knowne of God viz. that God is but cannot be defined p. 6. That he is incomprehensible immutable eternall wherein is shewed what time is and that God is Invisible p. 7. Of the soveraignty wisedome justice and mercy of the Lord p. 9. Of the relation God hath to his Creatures who is all in all yet but one God everliving and present in all places p. 10 11. Ch. 3. p. 11. Of the manifestation of God in the Creation which shewes the Godhead p. 12. That there is but one God p. 13. That he is Almighty p. 14 15. That he cannot be comprehended by the naturall or spirituall man p. 15 16 17. It declareth his wisedome and love wherein is shewed what it is to be created in Gods Image p. 17 18. Ch. 4. p. 19. Of God in Christ who is the anointed of the Lord wherein is shewed that the Father anointed him p. 19. That the humane nature with a description what it is is the subject anointed and that the Spirit is the Ointment p. 20. With a briefe description of what Father Son and Spirit are and whether three persons p. 21 22. Ch. 5. p. 22. Of the manifestation of God in Christ as a Priest wherein is showne what the Priesthood of Christ is and that the Lord Jesus is the Saints High Priest consecrated with an oath p. 23. And by the pouring on of oyle p. 24. Where also is shewed the ability he hath of mannaging the Priesthood being the first begotten the eldest brother being related to God and man having a great interest in them both all things concurring in him to the work he being without spot and blemish p. 25 26. Ch. 7. p. 26. Of the sacrifice of Christ exprest by five particulars 1. By Christ himself p. 26. 2ly By his bloud and what that bloud is with an answer to an objection concerning it p. 27. 3ly By the offering up of his body 4ly By making his soule an offering for sinne 5ly By laying downe his life p. 28. Ch. 8. p. 28. Sheweth 1. How often Christ suffered and whether he may now be said to dye in us p. 29. 2ly The place where Christ died which is at Jerusalem and what that Jerusalem is 3ly The time when he suffered p. 29. And how Christ is said to be a Lamb slain from the foundation of the world p. 30. Ch. 9. p. 31. Of the manner how Christ offered up himselfe viz. by the spirit and in the body of his flesh p. 31. Of the true nature of Christs sacrifice wherein is showne that it is a pure sacrifice p. 32. A free perfect spirituall and acceptable sacrifice p. 25. 43. Ch. 10. p. 34. Of the true subjects of Christs sacrifice who are onely his sheep and children beloved with an everlasting love who shall be saved p. 34 35. Wherein is handled universall redemption with an answ to 13. Object brought to stablish it wherein is shewed what Gospel it is that is to be preached to the world p. 37. That it is a dangerous thing to fall from profession of true Religion p. 39. Wherein likewise is declared what the fall of man the tree of knowledge of good and evill the tree of life and the serpent are p. 43. With 2. Arg. against universall redemption p. 43 44. That this sacrifice was offered to an angry God and what anger and fury in God is p. 44. Ch. 11. p. 44. Of the vertue of this sacrifice interposing mediating betweene God and man satisfying the Father p. 44 45. Wherein is shewed what it is for God not to see nor remember sin in his children p. 46. Ch. 12. p. 47. Of the pardon of sin and justification by the bloud of Christ by faith and by works with their unity p. 47 48. Wherein is an answer to these 2. Quest 1. Whether all sins to a believer are pardoned past present and to come p. 48 49 50 51. 2ly Whether a believer having received the spirit may feare againe p. 51 52. With 3. Arg. to prove all sins to a believer are pardoned at once p. 52. Ch. 13. p. 53. Of believers freedome from the law p. 53. Wherein is handled the law written in Adams heart the Covenant of workes the law of Moses and of Christ p. 53 54 55. Shewing severall dispensations thereof p. 55 56. With an answer to 2. Quest 1. Whether the law be a rule of life to a believer 2ly Whether God punishes his people for sinne wherein appeares the difference betweene punishing and chastising p. 56 57. Ch. 14. p. 58. Of the breaking downe the partition wall fulfilling all types and shadowes and obtaining of all happinesse for the Saints by Christs death p. 58 59. Ch. 15. p. 59. Of the dignity Christ hath attained to by dying of his resurrection ascension sitting at the right hand of God making intercession for us p. 59 60 61. Ch. 16. Of the Propheticall office of Christ wherein is shewne 1. The matter he revealeth which is mans sinfulnesse mans happinesse all things to be believed and obedience to all his commands p. 61 62 63. 2ly The light discovering which is the spirit and what it is to be taught by God by Christ and by the spirit 3ly The rule of discovery wherein of the truth and authority of the Scriptures p. 64 65 66. 4ly The manner of discovery which is plainly p. 66. wherein is shewne what we may judge of those who delight to speake in a language above the capacity of those to whom they speake infallibly 5. The subsects to whom truth is discovered are either such as receive the truth in the love of it or to those that receive it only in the notion as Balaam and Judas p. 67. 68. Chap. 17. p. 68. Of the Kingly Office of Christ who is King by his inheritance by appointment of the Father by conquest excellently qualified of his Kingdome over the world of grace p. 69. of glory p. 70. Of Christs Lawes civill and spirituall p. 70. Of his officers wherein is the true Power and bounds of the Magistracy and whither he be a Church Officer p. 71. Of the resigning up the Kingdome to the Father p. 72. Whether it be yet p. 73. Of Christs enemies Satan sin and wicked men p. 73 74. Of Christs victories over our understandings wils and affections p. 74 75. Of the Doctrine of free will p. 75. Three reasons why all Christs enemies are not yet punished p. 76. Of Christs Soldiers which are Angels Saints the World the whole creation p. 77. Of his weapons viz. his death his Word his Spirit p. 77 78. Of his rewards
what 86 Flesh Christ died in the body of flesh 31 32 Not to know Christ after the flesh what 133 c. G GOd is 6 Almighty 14 Eternall 7 Everliving 11 Invisible 7 8 Immutable Incomprehensible 7 15 16 17. Gospell what it is 37 90 How to be preached 97 Government a gift in the Church what 161 H HAppinesse of man discovered by Christ 62 Hell what 84 Helps a gift in the Church what 161 Heretike what 161 Humane nature what 20 It is anointed ibid. I IErusalem Christ died there What it is and Where it is 29 Image of God wherein man was created What. 17 18 Indifferent things to be determined by the Church 154 Infants Whether subjects of Baptisme 115. to 120 Intercession of Christ What and its virtue 61 Judgment of Christ What. 83 Justice of God What. 9 Justification What its severall kindes 47 48 49 K KIng the Lord Christ is King 68 69 Kingly office of Christ What. 68 Kingdome Christ hath a Kingdome over the World 69 Of Grace ibid. Kingdome of Glory What. 70 Kingdome to be resigned up to the Father how and when 72 74 L LAw how we are freed from it and how yet under it 53 54 55 Whether it be a rule of life 56 Lawes of Christ What. 70 Lamb Christ a Lamb slain before the foundation of the world 30 31 Leaving the principles of the doctrine of Christ what meant by it 132 133 Light Love the principles of true worship of God 5 6 Love to God What. 87 Lords supper its nature use and continuance 164 165 M MAgistracy its nature place and power 71 72 Manifestation of God in Christ how 4 Mediator betweene God and-man is Christ 45 Members of Churches how to be received in 151. To be admonished 150 Reproved 143. Rebuked 153. And for sin may be cast out 154. Of their duty to the Church 156 157. Ministers of the Gospell who 91 92 93 How to know them 93 c. Miracles their proper end and use 94 95 96 O OBedience taught by Christ 63 Object against Baptisme answered 30 c. Object against Scripture answered 65 Offences private What. 15. 2 Offences publique What. ib. Ointment poured on Christ What. 20 Once Christ was offered but once 28 29 Ordinances to be used in the Church what 162 P PArdon of sin Vide in Justification Partition Wall broken down 58 Perfection Whether to be enjoyed in this life 81 82 Perish What meant by it 40 Person whether three in God 21 22 Place where Christ was offered 29 Power in things of God 87 123 to 127 Praise What. 87 162 Prayer What. ibid. Priesthood of Christ What. 23 Priest Christ is the Saints High Priest 23 to 26 Principles essentiall to divine Worship and what they are 5 6 Prophesy its nature use and end 158 159 c. Propheticall office of Christ What. 61 Propher Christ is the Saints Prophet ib. Psalmes singing a gift what it is 163 Punishment for sin What Whether Gods people be punished for sin 57 R REconciliation of God and man in Christ 46 Reject the Gospell What. 39 Relation God is related to the Creature 10 11 Remember sin no more how to be understood 45 46 Resurrection of Christ and its virtue 60 Resurrection of the body 79 80 Rewards of Christ What. 78 c. Right hand of God what Christ fits there and the virtue thereof to us 59 60 61 S SAcrifice Christ is the Saints sacrifice 26 27 28 The true nature of this sacrifice 32 33. For whom it was offered 33 34 To whom it was offered 44. The virtue of it 44 c. Saints cannot comprehend God 16 Ought to be joined to a particular Church 151 Satan What it is to be delivered to Satan 151 Scriptures their true glory and divine authority 64 64 66 Separation Christs Church is a separated people 145 c. Serpent What. 43 Sin laid on Christ 45 Sin how God seeth it not 45 46 Sinfulnesse of man discovered by Christ 62 Sinners as sinners the subjects of the Gospell 98 Speaking Christ speakes language easy to be understood 66 67 Son of God how to be understood 22 Spirit of God What Ib. It is the true light 63 T Taught of God Christ or spirit what 63 Time What it is 7 Time when Christ was offered 29 Tree of life what and why Adam might not eate thereof 43 Types under the law fulfilled in Christ 58 59 V Victory of Christ What. 74 visible Worship What. 89 Unbeliefe the condemnation What it is 41 42 W WEapons of Christ What. 77 Weeping of Christ over Ierusalem how to be understood 40 Wicked men why so long unpunished 76 Will Of free will 75. Wil of man Christs enemy 74 Women Whether they may speake in the Church 159 160. Their duty ib. Word of God What. 758 Word of Wisedom a gift in the Church What. 158 Word of Knowledg a gift in the Church What. 158 Works Saints are justified by Workes how 48 Worship What the word signifies 3 What the true Worship of God is ib. The Invisible Worship What. 45 c The Visible Worship What. 89 THE INVISIBLE WORSHIP OF GOD. The Introduction That all Nations in all ages have acknowledged a God and that he is to be worshipped but have not knowne nor worshipped him aright IT is worthy our consideration in the entrance into this following discourse to consider how all people in all ages enjoying but their senses do from the principles of nature acknowledge a God The very Heathens were ashamed to deny this Ransacke all ages and wherever you finde men inhabiting either in East West North or South and you shall finde them agree in this that there is a God and this God is to be worshipped The Athenians built an Altar with this Inscription To the unknowne God Acts 17. 23. All people have a kinde of Religion and serving of God with prayers sacrifices and the like therefore the Heathens chose their Priests and others to have a care of their Gods and the service of their Gods Men of Learning and Fooles acknowledge this The Schooles of the Academicks Stoicks and Peripateticks rung of this doctrine The barbarous Indies gainsay it not But notwithstanding the harmony in this via that there is a God that this God is to be worshipped is so great and wonderfull yet the discord concerning this God what he is and what is his true worship is as great and strange The Athenians acknowledged him to be but knew him not Man being unable to comprehend the incomprehensible being hath from time to time according to his vaine imagination fancyed a God or Gods to himselfe The Romanes had as many Gods as Townes what they received any good from they reverenced as their God Hence it came that they worshipped the Sunne Moone Starres and Fire yea even Dogges and Birds for their Gods The people of Lycaonia perceiving a miracle to be wrought by the Apostles presently lift up their voices
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
was given to him the Devil taking advantage of the Creatures mutability for God did not neither was he bound to make the creature immutable spake to the woman by a Serpent even a natural Beast of the earth that eats dust and creeps on her belly Eve would be wise beleeved the Devil ate of the Tree brake the Law and so came to know good and evil shee knew not good and evil before but now she felt the evil and died that is the evil of fear and shame the fruit of sin seized upon them This Tree was a Tree of triall to them of their obedience now sin came and death by sinne Adam was turned out of the Garden sorrow encompassed them the Tree of life a visible Tree pointing out Christ denied them because God would shew the riches of his grace and the glory of his justice had Adam eaten of that Tree of life he and all his posterity had lived for ever but God would not suffer it but would advance justice in the condemnation of some and so keeps him out with a staming Sword that is to say his Law or mighty power Thus do we continually the thing forbidden to us we are not contented with our sphere surely this consideration renders God just in our ruine and 't is only mercy that saves any of us Thus man was plunged in this darknes yet Christ came as a light shining in darknes but the darknes the dark sinfull heart of man comprehended it not but opposed it Christ saith he is the true light the Messia the Son of God that life eternal is in him the Jewes neglected rejected scorned and abused him so do many now by which they adde iniquity to iniquity and are justly Condemned for their sinnes But that I may the more clearly demonstrate the falsity of this assertion consider these following Arguments Those that Christ died for hee offered a Sacrifice for for his death was a Sacrifice for sinne as I have at large proved before Arg. to prove Christ died nor for all men Argument 2 But Christ offered not a sacrifice for all men therefore he died not for all This second proposition is clearly proved if you consider this That all those for whom this Sacrifice was offered are sanctified and perfected by it having through it Remission of sinnes which is evident for by one Offering hath he perfected for ever them that are sanctified and again We are sanctified through the offering of the body of Christ once for all he bore the sinnes of many and by that Sacrifice he carried them away that God remembers them in a way of judgement no more This will be more manifested if you consider what I shall say in the vertue of Christs death But there are a people that shall never be made perfect nor have sinnes done away this is so evident by it self that it needs no demonstration consult with the 25. Mat. and you may there if you doubt sinde a resolution Having thus handled the Subjects for whom this Sacrifice was To whom this sacrifice was offered offered I am now come to shew you to whom it was offered namely to GOD to an offended displeased and angry Majesty That could not endure Sinne and which threatened death to Sinners GOD saith Fury is not in me How then say you GOD is an angry God Object The same GOD that saith fury is not in me saith also They are Sol. full of the fury of the Lord. So that we must know fury wrath anger is in God by a Law which is the righteous dispensatinn of justice and judgement by his owne Law against the breakers of it And yet fury is not in God that is God in Christ hath so taken away the Cup of trembling and the dregs of his fury that fury is not in him to his Children for GOD in Christ is love full of love GOD in the Law is a recompencer of tribulation and anguish to all that obey not the Gospel of Christ Chap. XI Sheweth the excellent vertue of this Sacrifice appearing by its sweet and comfortable effects and that in four considerations THis Sacrifice is better then all other sacrifices transcends all under the Law comprehends all manner of excellency in it self and the vertue whereof appeares First In that the Lord Jesus by this one Sacrifice interposed between Christ inter-1 posed between God and man God and poor silly sorry man between Gods wrath vengeance and fury and sinfull rebellious man Gods hand of justice was up mans neck upon the block ready for his fatall and finall destruction Even as Abrahams hand was up ready to slay his Sonne But as then the Angel stept in and laid his hand on Abrahams Sword so the Angel of our new Govenant immediately interposed himself and became that Ram in the bush that was ready to dye in our stead and be offered for us that we might be spared so Christ held Gods hand and staved off his wrath as I may so say and now sets forward not onely to respite mans misery for a short time But Secondly He mediates betweene God and man for a reconciliation Christ mediates between God and man man was the offender sentence was given against him to condemnation nothing was wanting to compleate his misery but a full execution and eternity to locke him up fast in wrath and torment Now the Lord Jesus interposes himselfe to make up the breach and therefore is he called The Mediator betweene God and Man the Man Christ Jesus the Mediator of the New Covenant He it is not duties not prayers not fasts not the performances of the Creature that makes reconciliation and attonement for the sins of the people Thirdly By this sacrifice he hath given full satisfaction to God Christ hath given satisfaction to God the Father the Father for whatever he could lay to our charge Man as I said before was condemned to dye wrath was threatned he became a debtor to the Law Now the Lord Christ undertakes the payment of his debt he would answer the Law and pay whatever the Law could demand even to the utmost farthing he became the end of the Law for righteousnesse sake he died and became a curse for it is written Cursed be every one that hangeth on a tree that we might be blessed and live for ever Yea further The Lord Jesus that he might be a perfect Saviour bore our sinnes in his owne body on the Crosse and the Father laid on him The iniquities of us all and he was numbred among and judged as the transgressors Which holds forth to me the Father Isaiah 53. 12. speaking if I may so say after this manner to his Son Son wilt thou undertake for this man this sinfull man his sinnes are as searlet his offence is great the punishment is as great thou must take all his sinnes and faults upon thy selfe and stand in his stead and suffer whatever I have threatned upon him thou must
Christ tels him what he hath done for him saying to him Thy sins are pardoned my Son feare not then wrath horrour guilt and terrour fly away and the man is by faith that is to say by believing what Christ hath done at peace in his soule Faith I say is not the mans justification or righteousnesse but receives it for it is a free gift of God It is said we are justified by workes how then by the bloud and grace of Object James 2. 24. Christ To that I answer We may be truly said to be justified by works Answ namely as to be justified holds forth the declaration of it to others and so onely workes before men justify or as workes declare a man in some particular act to be a just man may a man be truly said to be righteous or justified in that particular just and righteous act So these three waies of being justified viz before God in our conscience and before others or in some particular act are all at unity being the effect of Christs death which was the sacrifice for sinne But yet methinkes I heare some ready to question Whether all sinnes to a believer are pardoned past present and to come Object If thou seriously considerest what I have already said it might Sol. All sins pardoned to a believe past present and to come be a sufficient answer to thy demand but if possible I shall desire to answer thee more fully We are to consider that before we were actually Christ Jesus died and when he died he bore our sinnes in his owne body the punishment that we deserved Christ suffered he is and was our trusty Advocate that pleaded our cause and satisfied the Law against which the sinne was so that condemnation is by a Law take away the Law the condemnation ceases Now Jesus triumphed over our sinnes and the Law as I shall shew more fully anon on the Crosse and made a shew of them openly So that they could never be able to returne upon us to condemne us and under this consideration I affirme all sinnes past present and to come were then pardoned by the bloud of the Crosse For as Christ at once died for all sinnes past present and to come so were they pardoned Which pardon was given to Christ for him to communicate to us Which leades us to the second consideration namely our guilt feare horrour and terrour and Christs love to us then for he having obtained our pardon as he obtained it he gives it to the soule a full compleate perfect pardon saying after this friendly manner Thou that hidest thy selfe in the staires and in the clifts of the rocke in a desolate and forlorne condition that waterest thy bed with teares and expectest nothing but wrath feare not though thy sinnes be as scarlet I have made them as white as snow And so commands Satan their Goalor to flye the Iron gates of their owne guilt to open and takes him by the hand and leades him into the Paradise of God by faith into his Fathers Kingdome which act of Christ upon mans spirit is mans Justification according to that in the Acts We preach remission of sinnes by Jesus Christ for every one that believeth is justified from all things marke the word from all things from which he could not be justified by the Law of Moses And in another place You hath he quickened who were dead in sinnes having forgiven you all trespasses Minde it the worke is done the Law cannot charge him so that if a Saint sinnes now as in truth wee doe For be that saith he hath no sinne is a lyar and deceiveth himselfe he may looke to his Advocate pleading satisfaction already given triumphantly singing There is now no condemnation or damnation to him that is in Christ with a sure confidence None can now legally thoug many may unjustly lay any thing to his charge for God justifies him he that was offended is satisfied Neither can any condemne him for t is Christ that died for him now in this sense likewise it is very sure all sinnes past present and to come are pardoned for this second is onely the declaration of the first Against what I have here written I know many object That the Obj. Servants of God in the Old Testament as David Daniel c. prayed for pardon of sinne and that Christ commanded his Disciples to pray for the pardon Matth. 6. 12. 1 John 1. 9. of their sinnes and that we are required to confesse our sinnes one to another and pray one for another and God himselfe saith If we doe confesse our sinnes he is faithfull to forgive them therefore they are not all pardoned at once if they were what need we pray for them As to the examples or precepts concerning praying for pardon Sol. of sinne I answer That it was a sutable act to that state and service that consisted in a legall dispensation they saw not so clearly the things we see they were continually to offer sacrifice for sinne and surely those that might offer sacrifice for sinne might pray for the pardon thereof So that their praying for pardon of sinne no more proves it our duty then their offering sacrifices makes it a duty to us so to doe As to that precept of Christ to his Disciples we are to minde that Christ intended not alwaies to confine his Disciples to that manner of praying but that forme was agreeable to that dispensation for the Kingdome of Heaven was not then come It was but at hand but now it is come and we may boldly goe to God As concerning the other Scriptures that say Confesse your sinnes one to another and If we confesse our sinnes he is faithfull to forgive us If you consider what I have said before it might be sufficient These expressions onely speake of a forgivenesse and acquittall in a mans Conscience So though a soule may be in some doubt these are an encouragement for him not to hide his face and runne away in feare but boldly to acknowledge them upon the head of the Scape Goate the Lord Jesus and God is just and faithfull to forgive them that is to say to manifest the forgivenesse of them to thee for sinne is either chargeable before God or in the Conscience before God it is not therefore in Conscience onely and as it is chargeable such is the forgivenesse it many times fares with a Saint as with a man arrested with a Bond formerly cancelled the man hereupon is filled with feare beginning to call in question whether his surety hath cancelled it or no and so calls upon his surety for the producing his Bond that he may be assured he is freed from it by the Law though unjustly vexed for it Even so I say fares it many times with a Saint Jesus Christ hath told him the Law is satisfied his debt paid the bond cancelled the Devil assalts him sets his sins his debts in order before his eyes and
charges the Law upon him whereby the soul begins to fear againe and is ready to qestion whether Christ hath told him so as he did before believe and now he cries out for his pardon that the bond may be taken out of his way that he may be set at liberty through the manifestation of Christs love yea I say farther A man that hath obtained a pardon from his Prience may be attached for the same offence and now may desire in confidence that his surety in whose hands the pardon is to give it him that so he may be set at liberty let me tell you Satan many times assaults the soule and troubles it and then many a soul in faith asks his pardon or the benefit of his pardon that so he may be freed from Satans buffetings and thus in the Scripture it is frequent to aske the thing produceing a benifit for the effects sake as for instance we may desire to eate the flesh of Christ when wee meane the benefit that redounds to us from it so that the sum and substance of what I have said is First That sin is fully satisfied for by Christs death in the sight of God and shal never be charged upon a Saint which pardon is in the hands of Christ for him Secondly that sinne lieth in the conscience til believing and when the soul believes is forgivenesse given to him that is to say published made manifest and declared Thirdly That though he may be freed yet be in trouble or fear againe for according to the measure of his faith such is his assurance and consolation then he may pray for the pardon of sin that is to say the fuller assurance of it and may ask for pardon of sinne as it includes his right to be freed from trouble or wrath for them any more So that I say all sinnes are pardoned in the sense I have already declared past present and to come You say that a Saint after believing may fear againe which if it be true Object why doth the Apostle say we have not received the spirit of bondage againe to fear In Answer to this We must know Paul is not there going about Sol. to tel them that it is impossible for them to fear againe but his intent is there to hold forth the excellency of the Spirit it was not the spirit of bondage engendering to fear that they had received through the Gospel of Jesus but the Spirit of adoption whereby they could cry Abba Father and therefore the same Apostles demanded of the Galathians whether they received the Spirit by the preaching of the Law or by the hearing of faith commanding them to hold fast their liberty and not to be intangled with the yoake of bondage which is the spirit of feare in the Law which the Galathians were subject to not through the preaching of Christ but through the subtilty of deceivers preaching the Law And the truth is so farre as wee be subject to be in bondage to feare so farre wee runne to the Law there is no such thing produced by the Spirit of Christ Jesus To conclude this Chapter I shall lay down three prevailing arguments or Scripture reasons to prove that all sinnes past present and to come in the sense before explained are pardoned 1. If all a believers sinnes be not pardoned at once he may bee Arg. 1 truely in the state of wrath and condemnation after believing But I say believers are not at all truely in the state of wrath or condemnation Therefore all their sinnes are pardoned c. The first proposition is manifest if you do but consider what it is not to have sin pardoned it is to be in the state of wrath or condemnation for he is blessed whose sinnes are Covered or Pardoned The word of the Apostle proves the second saying There is no Condemnation to them that are in Christ Jesus If all sinnes be not pardoned at once then some are not Covered Arg. 2 Which is evident if we consider that the covering of sin is the pardoning of sin Blessed is the man whose iniquities are covered If sin be alwaies covered it is buried and so incapable of rising up against us and so if not pardoned t is not covered But all their sinnes are alwaies Covered Which appeares in that when Christ died he carried them away in his own body in to a Land of Oblivion that God saith I will remember their sins no more Christ is our propitiation all our sinnes are blotted out rased covered buried nailed to the Crosse that they cannot hurt us If all the sins of a believer be not pardoned at once by the Lord Arg. 3 then may some be laid to his charge Which is evident of it selfe for the pardon is the acquittance or discharge from sin But none can be laid to their charge therefore saith Paul Who shall lay any thing to the charge of Gods Elect Nothing can charge a believer except it bee the Law I meane nothing can justly charge him Now the Law cannot doe it as I will shew you in the next Chapter Therefore I conclude All sinnes are pardoned at once in the sense before named Chap. XIII Sheweth the Vertue of Christs death freeing us from the Law FOr the fuller clearing of this I shall endeavour to make it appeare First from what Law we are freed Secondly In what manner or under what consideration we are freed 1. The Law we are freed from is the Law given to Adam or the Law given on Mount Sinai It is needfull for us to know those two dispensations the one by God to Adam and all the World the other to Moses and the Children of Israel to be one and the same substantiall Law which we may perceive in the Epistle to the Romanes where it is written For when the Gentiles which have not the Law viz. as it was given to Israel by Moses in that dispensation or ministration do by nature that is to say by that original instinct or principle that is in all their hearts by creation the things contained in the Law viz. of Moses these having not the Law viz. given them by Moses are a Law unto themselves that is to say they have it in their hearts Which shew the worke of the Law written in their hearts This appeares yet more evident if we consider the punishment threatned by both was the same therefore is it said verse 15. Their conscience bearing witnesse and their thoughts the mean while accusing or excusing one another their owne hearts accusing them is a manifest proofe of wrath to be the fruit of sin and condemnation the portion of sinners therefore saith the Apostle By one man sin entred into the world and death by sin this death is explained to be judgement to condemnation If the Law and punishment be the same that of Adam and that of Moses to Object what purpose serves the Law by Moses is it not needlesse I Answer No verily though the substance
was the same yet the Sol. administration was divers The Law of Moses was added because of transgressions the Law entred that the offence might abound that the exceeding sinfulnesse of sin might be disovered that so it might discover the dead sinfull estate they were in that thought themselves alive For by the Law is the knowledge of sin The offence was before but abounded not Man I say was even dead in sin stupid and carelesse till the Law was given on Sinai Then thundered out curses that is to say now God was resolved to make appear the wickednesse of sin but this was only to Israel a chosen people other Nations had not this priviledge for this Law we must understand was not given alone to them for the service of God and the promises were annexed to it they had many types to hold forth their Saviour the Lord Jesus to doe that for them that might answer for what they themselves could not doe and by this were the Gentiles for so the Jews called the rest of the Nations hedged forth this was a partition wall Now Paul was once alive without the Law viz. in his own conceipt but when the Command came sin revived for the Law was given that the offence might abound and Paul died viz. saw his dead condition so that the Commandement which was appointed to life that is to say to drive men to Jesus for the Law was a School-master to Christ even the Law of Commands whippings and lashings as wel as the Law of Ceremonies shadowing forth Christ to us Who is the end of the Law for righteousnesse Hee found was to death to him that is to say through the deceitfulnes of sin slew him as being the executioner against him so that this Law was but the fuller discovery of the other Law for the curse was all one But because the Law is to be considered several waies I shall shew Vnder what consideration we are freed from the law you in what senses we may look upon the Law and in which sense we are freed from it Now we may look upon the Law foure manner of waies First As a covenant of works Doe this and live do it not and thou shalt dye Secondly As given by Moses on Mount Sinai Thirdly As written in the heart in the first Creation Fourthly As written in our hearts in the second Creation by Christ Jesus The two first waies are as two legal coppies the one appearing more plainly to be read then the other this Covenant of Works to Adam If thou doest this thou shalt dye was written in great Letters as I may so say to Israel the wrighting of the Law of loving God and our Neighbour in the heart in the firsâ— creation is faire written by Jesus by the finger of Gods spirit in our heart in the new Creation Jeremiah 31. I will write my Law in your heart saith the Lord. Now if you consider the Law as given by Moses written in Tables of Stone it was to the Jews the ministration of death or a Covenant of workes to which appertained ceremonies and sacrifices In which sense we Gentiles neither have nor ever had any thing to doe with it it was onely so given to the Jewes Therefore it is said We are not come to Mount Sinai that might not be touched but to Mount Sion the grace of God in the Gospell Now if you consider the Law as a Covenant of workes to Adam though we were under it we are freed from it for what curses the Jewes were subject to by the Law as written in Tables of Stone we were as the Law at first was written in our hearts likewise subject to For Abraham had two sonnes the one by a Bond-maid the other by a Free-woman the one from Sinai engendring to bondage the other from Mount Sion one of workes the other of grace We are now freed from the curse of the Law and there is no Condemnation to them that are in Christ Jesus As by the first Adam sinne entred into the world and death by sinne so by one man Jesus Christ The free gift came of many yee all offences of them he died for to justification of life it is not now said to us to doe this and live but because you live therefore doe this 't is not now said If thou eatest I meane to the Fathers chosen ones thou shalt dye but being dead thou shalt live by Jesus Christ if thou sinnest thou hast an Advocate Jesus Christ the righteous who covers all thy sinnes so that the Gospell brings good newes and hence is it that we heare so much of life eternall and freedome from the curse which makes mee desire thee to looke a little backe to the variety of Gods dispensations till Christ Adam sinned in dying he died Christ was immediately promised wee heare not much though something of the wickednesse of sinne or the greatnesse of punishment nor much of a Redeemer And yet was Adam saved by faith in Christ as well as we and the same way did condemnation seize on the unbelievers then as well as now A little after we have more of Christ in a promise to Abraham and a good land must type forth salvation and Circumcision was given in token that Christ should come of the seed of Abraham and then we heare more of cutting of from the people A while after this the Law was given by Moses then Lightning and thunder streamed from the Mount fire flashed in their faces blacknesse of darknesse tempest and the sound of a trumpet terrified them yea then they heard the voice of words which they were not able to beare therefore they entreated that they might not be spoken to them any more for they could not endure that which was commanded yea it made Moses himselfe exceedingly feare and shake Now it was that which was threatned before roused up it selfe in more terrible appearances Now likewise appeares more of Christs sacrifice Priests and Divine Service were all instituted to hold forth Christ little yet of eternall wrath or life was manifested but in shadowes Cursed be thou in thy basket and store Blessed shalt thou be and eate the fat of the good land Of this nature the cursings and blessings seemed to be then yet the same way of salvation and damnation then as now But the same God that spake before sundry times and divers manners hath in these last daies spoken by his Sonne now life and immortality is brought to light by the Gospell now the Vaile is rent in twaine now are Jewes and Gentiles both in one estate and now soundeth the noise of hell fire eternall wrath the second death and destruction now are we delivered from our enemies that no curse can come nigh all our dwelling places The Law was holy just and good how comes it to be done away Object Sol. I answer God ordained sacrifices they were holy just and good and yet were to give way to that substance the
dispensation of God was righteous and yet to give place to the last ministration by Christ from heaven Is not the Law a rule of life to us how then can it be done away Object Sol. If you consider what I have said you may easily be satisfied If you meane by the Law the substance commanded in the Law I say t is and alwaies was for the substantiall matter in the Law written in the heart in the Creation in Tables of stone to the Jewes and in the heart by the spirit in the Gospell which is Love God and thy Neighbour is one and the same But if you meane the Law as given to Moses the Mediator of the Old Covenant to which appertained the wordly Sanctuary c. it neither is nor never was to the Gentiles How can it he said Wee be free from the Curse of the Law where we are Object yet subject to sorrow labour sicknesse and death which are Curses of the Law I answer That Saints are subject to death and sicknesse c. T is Sol. true but not upon the same account as others is as true The nature of all these things are changed the sicknesse of the body redounds to the soules health The labour of the body serves to minde us that our rest is not here Death in the flesh serves to passe us to our rest and blessednesse for Blessed are the dead that dye in the Lord for they shall rest from all their labours and their workes follow them Hence Paul wisely Desired to be dissolved that he might be with Christ Hence he glories in tribulation which if curses to him he could not have done True it is these are curses and poyson to the world but to a Saint they are blessings and medicines well prepared by the skilfull art of our great and charitable Physitian the Lord Jesus But God punishes his people for sinne how then can they say Curses are all Object done away If by punishment you meane an execution of justice upon an offender Sol. in satisfaction of a Law which is properly only and truly punishment I say God punishes not believers at all there is no curse in their habitation no poison in their cup their portion is grace mercy pardon healing and salvation But some say God himselfe saith You of all Nations have I knowne Object therefore will I punish you for your iniquities To that I answer That is a threatning sutable to the dispensation Sol. of the Covenant of workes to that state the Jewes were trained up in but now in the Gospell the language is altered for God now appeares to be love Now if we sinne it is said We have an Advocate But God in the Gospell saith Whom I love I rebuke and chasten Object therefore he punishes his beloved for their sinnes I answer to this First Affirmatively That God doth afflict his Sol. people for sin yea his beloved But Secondly I say Afflictions are to them no curse at all but a loving correction of a loving Father not to satisfy his wrath for he hath seen the travell of his Son and is already satisfied but to manifest his mercy it being for his childrens healing safety and prosperity they rather publish his love then his wrath For whom he loveth he chasteneth and whom be receiveth he scourgeth Therefore saith the spirit to the Saints If you endure chastening you are dealt withall as Sonnes If you are not chastised you are bastards and not sonnes Affliction is for their profit as necessary for them as their meate and drink Before we be afflicted we goe astray Afflictions are a fruit of the Fathers love in Christs death therefore called the dyings or markes of Christ Jesus they are sent to crucify the sinnes in us that crucified him they are as fire to purify not destroy the gold they yeild the peaceable fruits of righteousnesse though for the present they are not joyous to them that are exercised therein If wee suffer with him wee shall also reigne with him And yet we must note that afflictions though many times they be yet are not alwaies sent as a chastisement for some particular sinne but for the shewing forth the power of God as Christ speakes in the case of the blinde man To conclude this of the Law I say we are freed from it as it was a Covenant of works which was a dispensation of God to the Creature by which he never intended life to the Creature but to advance the glory of his his Sonne in shewing them their weaknesse and sinfulnesse But as for the substance of the matter contained in the commands it is I say againe a standing rule to all generations and he or they that walke not according to it it is because they have no light in them To love God and our Neighbour the substance of the Law is our duty as well as any others Chap. XIV Sheweth some other effects of the virtue of Christs death 7. BY the death of Christ the wall of partition betweene Jewes The partition wall is broken downe by the death of Christ and Gentiles is broken downe and all the writings of Ordinances taken out of the way Before it was said In Jerusalem shall they worship but now Neither in this Mountaine nor in Jerusalem That is to say the Father makes no more difference of places there is now neither Jew nor Gentile Barbarian nor Scythian bond nor free Master nor Servant but all are one in Christ Jesus Now neither Circumcision nor Un-Circumcision availeth any thing but a new Creature 8. All types shadowes and figures are now fulfilled Here I Types and shadowes fulfilled by Christs death might be large but I shall onely name some few particulars As First Circumcision held forth Christ to come in the flesh of Abraham of the seed of Israel and obliged to the keeping of the Law now is Christ come and the Circumcision is of the heart Christ hath fulfilled the Law Secondly All sacrifices peace offerings sin offerings trespasse offerings are all ended in the body of Christ He is the Altar The propitiation The true living Temple The habitation of God and the Saints He is the true Manna The true Joshua or Jesus that conducts us into the true Land of Canaan He is the Sampson that by his death destroyes his enemies He is the true David that sits on the Throne for ever He is the true Arke of our salvation He is the true Lamb The Stape Goat The First borne The true Priest Prophet and King He is the the true Rocke out of whcih flow living waters He is the true rest He is the Deliverer of his people He is the true Joseph that was sold into a strange land to provide for us against a day of spirituall famine He is the true watchman and shepheard of his people But of these I must say with our Apostle I cannot now stand to speake particularly 9. He hath by this death purchased for us
what he hath done for us what wee shall enjoy by him what we have done against him and what we ought to returne to him I shall draw forth this to thy view in severall particulars As First Christ is a Prophet discovering to us our sinfulnesse and Mans sinfulnesse misery by nature our nakednesse and emptinesse our blindnesse and vanity for 't is he that convinces of sinne Alas Wee see not our wretched estate by sinne till Christ comes to us and shewes us the danger of it Secondly Christ discovers to his people their happinesse by Mans happinesse grace that though their sinnes are great the Fathers love is greater Poore man lies in a dark dungeon till Christ come with his light in a comfortlesse estate till his eternall state in love be ascertained him he it is that reveales to the soule the Gospell or good newes of salvation he comes to the soule and tels him his sinnes are forgiven him By the sight of this love the soule is taught the greatnesse of his sinne and the infinitenesse of his offence the riches of Gods grace is made to shine more clearly for he convinces the world of righteousnesse Thirdly This Prophet teaches the soules all things to be believed All things to be believed even the resurrection of the body and everlasting life yea the Fathers love to him from eternity yea this teaches him what God is and what Christ is and to believe what he reveales and what shall be hereafter for he convinces the world of judgement Lastly Because I must hasten He teaches the soule obedience to Obedience to all the commands of God observe all the commands of Christ the least as well as the greatest visible as well as invisible things to be done in earth as well as to be enjoyed in heaven he teaches how to behave our selves while strangers here as well as what we shall enjoy when we attaine to the City which we now seek which obedience consists in two things 1. Love to God Love to God is that which Christ preaches to every soule whom he loves and in teaching him to love God he teaches him to love God above all and in all and all things for his sake and to deny all things and account them as losse and dung in comparison of his God 2. Love to his Neighbour Love is the fulfilling of the whole Law but more of this as God gives further opportunity I proceed now to speake of the light discovering which is the The light discovering is the Spirit spirit of God in Christ Therefore saith the Lord Jesus When I goe away viz in the flesh I will send you the Spirit and be shall take of mine and shew it to you he will guide you into all truth Therefore saith the Psalmist Oh that thou wouldest send forth thy light and thy truth let them leade mee this Spirit is the Spirit the Comforter Christ saith I am the light and I will teach you And it is said Obj. That he reveales the mysteries of the Father how then say you 't is the Spirit In answer to this I desire you would consider these three Sol. things 1. That we are taught by God and therefore saith the Scripture Yee shall be all taught of God 2. That we are all taught by Christ therefore Christ saith I am the true light 3. We are taught by the Spirit therefore is it said Yee have an unction that teacheth you all things Now these three are not three severall distinct lights but one true light which Christs owne words sweetly hold forth saying All that the Father hath is mine and the Spirit shall take of mine and shew it unto you Which holds forth this truth that the Father teacheth by his Sonne For the fulnesse of the Father dwels in him and the Sonne now teacheth onely by his Spirit therefore the Spirit takes of Christ to give to them that are his children So that it remaines cleare there is but one true light namely the light of the Father and the Sonne made manifest by the Spirit The third thing I propounded is the rule of discovery and that The rule of discovery the Scriptures is the truth of God revealed in the Scriptures The Scriptures doe declare all that was that is and that shall be practised or enjoyed by any To the Law and to the Testimony was a sure guide or rule of old insomuch that if any spake not according to them it was because there was no light in them So likewise is it a sure rule now even the Law and Testimony given by the Lord Jesus the Son of God who hath spoken in the last daies his will to us Now the will of God which is our rule to walke by is the command of God the Law of God Where there is no Law there is nothing but disorder Christ hath given us a standing Law to walk by which is the Scriptures of truth The holy Scriptures which the Apostle affirmes Are able to make the man of God perfect unto salvation through faith in Jesus Many men now adaies are grown so wanton that they may sinne without controule deny the Scriptures to be the words or Law of God But to such soules let me say the Heathens will convince them of Atheisme for when they once come to deny that they deny likewise the worke of God written in the heart by the Creation But how can you prove the Scriptures to be the words of the Lord. Object Sol. Besides the Testimony they beare of themselves which some though carnally and sensually judge to be false I shall propound these few considerations to you First Whatever is written in the heart by nature is found plainly and fully described in the Scriptures By nature man knowes there is a God that this God is to be worshipped and that he ought to live righteously and his conscience flyes in his face being convicted of his sinne against God whereupon he is put upon a way of thinking how he may please God these things through his ignorance are but confusedly in him but looke to the Scriptures all these things are handled plainly and distinctly which is an undeniable argument except to them that are so scared that they can also deny there is a God that the Scriptures are the very words of God that thy heart in nature mindes thee God in his word plainly unfolds to thee Nay further I will appeale to any man and challenge the wisest subtilest most ingenuous man in the world to tell mee what is good or excellent to be followed or avoided which may not be clearly demonstrated from the Scripture Another reason which may serve to silence thy vaine thoughts is this that all men that write of God or the worship of God are forced to make recourse to these Scriptures to decide the controversies among them Doe not the greatest Heretiques seeme to father their blasphemies upon the Scripture which is a good Argument
is an Ordinance of the New Testament of the Lord Jesus it is a part of Gospell spirituall and heavenly obedience whose use and end is First For the visible holding forth the death and resurrection It holds forth Christs death and resurrectiou of the Lord Jesus That Law-giver who hath given us tongues to speake of this mystery hath given us bodies to expresse it for what is our being overwhelmed with water but a lively representation of Christs being in the grave and our ascending out of the water what is it but a fit publication of Christs being raised from the dead Secondly It serves for the exercise of our obedience unto the â— exercises our obedience Lord Jesus If I be a King where is my honour saith Christ Arise why tarryest thou and be baptized is the Law gone forth from our High Priests lips to be faithfully observed of all believers Had we no ground but Gods command it is enough for us hereby may we manifest our obedience God hath not made our bodies in vaine but will be glorified in them For our bodies are the temples of the Holy Ghost Thirdly It serves for the exercise of our faith in the death of It exercises our faith Christ where we by faith see our selves dipped in the glorious mystery of his death Therefore are we said To be buried with him in Baptisme Some conceive that is onely meant spiritually but I say he speakes of the being baptized into his death by faith even in the visible Ordinance for in that may we by faith see Christ dead and our life hid in his death by faith in his death we see our selves dead to sinne it holds forth our justification by Christ the washing away of our sinnes in his death in his bloud So likewise it serves for the exercise of our faith in the resurrection of Christ for as we have beene baptized in his death so likewise by faith wee see the glory of Christs resurrection for as Christ died and rose from the dead so we who are buried visibly with him in Baptisme shall be raised by him even as certainly as we arise out of the water unto life eternall Fourthly We are likewise by Baptisme planted into the similitude We are planted by it into the likenesse of Christs death and resurrection of his death and resurrection for as Christ died and was surrounded with miseries so in this Ordinance by faith wee see our sufferings to be the dyings of Christ in us and as we suffer with him so are we planted into the likenesse of his resurrection Wee now by this see our selves planted into the similitude of his death whereby we dye to the world to sinne and vanity and likewise see our selves risen with Christ by faith unto the glory of God seeking the things that are above where Christ now fitteth at the right hand of God in the glory of the majesty on high We doe not onely by this hold forth Christs death and resurrection by acting faith in it that we shall receive virtue by it but see our selvs also planted into the same similitude of Christs sufferings and exaltations Fiftly It is a sweet and comfortable assurance of the resurrection It serves for the assurance of the resurrection of the body of our bodies from the grave We are buried with him and shall be raised from the grave by him as sure as our bodies are raised from the water shall our bodies be raised from the grave Sixtly By this they visibly demonstrate themselves to have put By this we visibly put on Christ on Christ Gal. 3. 27. As many of you as have beene baptized into Christ have put on Christ This putting on Christ is by faith by which we are the children of God but the visible demonstration of it is in Baptisme of water and by faith in this outward ordinance have we communion and fellowship with Christ having put him on as a garment to cover our nakednesse as an ornament to adorne our persons as a shield and buckler to secure us we are in this ordinance baptized into Christ under a two-fold consideration 1. In that we are baptized into the love life joy peace mystery and righteousnesse of Christ we by faith in that ordinance may see our selves encompassed about with a love and united to Christ For by one spirit are wee all baptized into one body 1 Cor. 12. 13. We visibly demonstrate our selves by Baptisme to be of Christs sheepe as invisibly by the spirit we are dipped plunged or interested into that spirituall body whereof Christ is the head 2. In that by baptisme we visibly give up our names to Christ acknowledging him to be our Lord his will to be our law his law our life by this we acknowledge his soveraignty his excellency by this we resigne up our selves to him wearing his livery whereby he distinguishes his people in a speciall manner from the world Therefore saith Christ Goe teach all Nations baptizing them in or into the name of the Father Son and Holy Ghost That is to say by Baptisme we are consecrated or set apart unto the Father Son and Spirit and are visibly baptized into the profession of Jesus of the mystery and spirit of Jesus This Paul explaines where hee saith He thankes God he baptized no more of the Corinths lest they should say he baptized them into his name that is lest they should have Idolized him attributed that to him which is proper to God lest they should say they were his Disciples or his members or call themselves by his name Lastly the end of this as all other Ordinances is to glorifie By this wee glorifie God God God will be glorified by thy hands in ministring to thy owne or the Saints necessities by thy foot in carrying thee forth to preach For how beautifull are the feet of him that bringeth glad tydings by thy spirit in believing by thy soule and body in being baptized for we are not our owne but are bought with a price that wee should glorifie God in soule body and spirit Chap. IV. Discourseth of the Administrator and proper subjects of Baptisme IF you call to minde what I have already declared concerning Who are the true administrators of the Ordinance of Baptisme the ministry to the world you will see who are true Administrators but to speake a little more fully of this they are twofold First Such who are immediately stirred up by God to preach the Gospell of Christ those having a power to baptize into or in the name of Christ of this sort were the eleven Disciples Marke ult Philip who preached and baptized Ananias who preached to Paul and baptized him Peter who preached to the Gentiles and baptized them Paul himselfe who preached and baptized divers Acts 16. Secondly Such as are sent forth by the Church of Christ they may preach the Gospell and administer this Ordinance thus was Barnabas sent from Jerusalem
vertue of that authority whereby we exhort each other to Sol. live sutable to the Gospell in civill things how shall wee see the power of the doctrine preached except in their conversation and how shall we know that except we be conversant with them or enquire of them Paul tels us A Bishop must be no striker c. which qualities must be knowne to the Church or else how can they choose him Paul tooke notice of mans idlenesse and of others disobedience which makes him urgent in these relations to presse conformity to the Law of the Lord Jesus I say the Church ought to strengthen build up and edifie each other in love I am now come to speak of the spirituall gifts given to this Church Of the duty of the Church A word of Wisedome which are divers First A word of Wisedome now a word of Wisedome is a gift whereby a soule is made able not onely to behold the great mysteries of the Lord but is also able to bring them forth seasonably orderly advantageously for the whole t is a word that is able wel to rule order mannage and dispose of the things of the Church for the edification of the whole Secondly A word of Knowledge Knowledge is that gift whereby A word of Knowledge we understand the truth of God there are many sayings darke in the Scripture now the word of knowledge makes them cleare and evident resolveth doubts and teacheth the ignorant knowledge and wisedome differ as I judge onely in this that the true ordering and wise disposing of knowledge it selfe for the benefit of the whole is attributed to wisedome Thirdly Discerning of spirits Here must be knowledge in Discerning of spirits this also for this is that by which we are enabled to try spirits by their doctrine for this is the very way that the Lord prescribes for the tryall of spirits viz by their doctrine 1 John 4. 1 2 3. This discerning of spirits is not as many conceive that we should immediately know whether their spirits be right or no any otherwaies then by their doctrine and conversation which gift is not given to all but to those who by reason of spirituall use have their senses exercised to discerne betweene good and evill Fourthly Prophesy Which Prophesy is two-fold either a foretelling of things to come as Philips daughters Agabus did or else it Prophesy is a speaking in the Church to edification exhortation consolation 1 Cor. 14. 3. Thus may all prophesy one by one and the rest judg This prophesy is an excellent gift whereby the Church is edefied the Lord glorified and Satan put to flight I shall in this shew you the true ground and power of prophesy the persons who are to prophesy and the true use and of prophesy The true ground of propesy is the true knowledge of the testimony The true ground of prophesy of Jesus which is the doctrine of Christ except a soule be led through the inspiration of God in the light of God he cannot truly prophesy the power enabling to it is the power in the new creation We believe and therefore we speake Many conceive Saints are not to prophesy till they have such an immediate power seizing upon them which may force them to speake whether they will or no which for my part for these two reasons I judge contrary to Scripture 1. Because we are commanded Not to quench the spirit nor despise prophesying Now if prophesy did so move in a man who could quench the spirit of it surely it would worke irresistibly A second reason why I so judge is because it is said The spirits of the Prophets are subject to the Prophets Now herein are they subject that One must stay till the other holds his peace and the rest must judge what is delivered Now I say these two things would be frustrate was it by such a power some pleade for for what need any to be judge if it comes with such a power And how could they stay one for another or keepe silence one for another if such a power was in them But this I say there is or ought to be such a power as may enable them To speak to edification exhortation comfort that by course that there be no confusion and this is prophesy upon a good ground I shall onely to this particular adde this word that wee are no where commanded to judge the principle of a brothers actings neither his acting by his principle but his principle by his actions Secondly The persons who may so prophesy are all the brethren who may prophesy all the Prophets Therefore saith Paul Yee may all prophesy this all he interprets to be the Prophets saying Let the Prophets speake two or three and let the rest judge 1 Cor. 14. 29. May not women prophesy in the Church Surely it is said a woman praying Object or prophesying which implyes shee may prophesy as well as others In answer to this consider the same Apostle that saith Let the Sol. Prophets prophesy in the same Chapter also saith Let your women keep Whether a woman may speak in the Church 1 Tim. 2. 11. 12. silence in the Churches for it is not permitted unto them to speake from whence and from that in Timothy Let the woman learne in silence with all subjection But I suffer not a woman to teach nor to usurpe authority I conclude a woman may not so prophesy as the brethren may in the 14 of Cor. and that for these reasons 1. Because she was first in the transgression through her forwardnes to teach and aspiring above her place she was first deceived and did deceive her husband 2. She is more subject to temptation and to be deluded by reason of the weaknesse of her nature Now God will have her learne in silence she that taught the man to his fall must now be taught by him and be in subjection 3. That hereby she may manifest her humility in willingly becoming subject who subjected her husband through her enticement to so much misery But yet notwithstanding when I consider the reason of their being commanded silence to be taken from the Law and yet under the Law Miriam and Deborah were Prophetesses And when I minde that God made a promise That his sonnes and daughters should prophesy And that Philip had foure daughters which did prophesy Acts 21. 9. And when I weigh Pauls saying A woman praying or prophesying with her head covered it makes me believe that a woman may prophesy and that in the Church also So that I say wee must necessarily consider the manner of her speaking to be here forbidden she may prophesy as prophesy is considered an immediate gift from heaven for the revelation of some great secret or mystery that the brethren are ignorant of or for the foretelling of things to come she may speake being carried out thereunto by a power from the Lord yet in this
her head her owne honour and glory must be covered without controversy when paul saith He permits not a woman to speake in the Church he forbids not all manner of speaking for then if the Church should demand any question of her she might not answer which certainly she may So that I say this speaking that she is debarred of is teaching as the brethren who are prophets may all doe one by one she must not so teach in the Church to dishonour her head But if God hath given greater gifts to them then to the brethren How women ought to improve their gifts I shall shew them how they ought to improve them viz. by taking a brother home to their houses as Priscilla did Apollos and there instructing him in the way of the Lord more perfectly or by teaching one another modesty sobriety meeknesse humility love and holinesse this I am sure is their duty therefore saith Paul to Titus The aged women must be teachers of good things teaching the young women to be sober to love their husbands to love their children to be discreet chast keepers at home good obedient to their husbands that the word of God be not blasphemed Tit. 2. 3 4 5. Thirdly The end of prophesy it serves for the Church for building up in faith knowledge feare and love for exhortation from sinne to righteousnesse for comfort in feares doubts terrours temptations the end of that as of all other Ordinances is to glorifie God and serve our spirituall generation Our City is built on Mount Sion compact within it selfe Fiftly The gift of being a helper in the Gospel of Christ Aquila Gift of helps ' what and 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