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
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
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
the Soule ascends to the true worship of God And this is two-fold 1. Light Till the Sun of righteousnesse shines into the Soule to It is light discover the minde and will of God the duty and priviledge of his creature the Soule is a darke dungeon a sleepy dead confused habitation but when God comes in the appearance of Himselfe the Soule is enlightened Which light is Light comes from God 1. Sent forth from the Lord 't is a spirituall divine supernaturall light In thy light saith the Psalmist shall wee see light T is not in the light of the World or of the first Creation but a new light to him that he had not knew not nor enjoyed before 2. It is sent into the Soule as the light of the Sunne is conveyed to the naturall eye whereby that discernes naturall objects so is Light dwels in the soule the heavenly light darted into the spirit of a man whereby that man being in this light seeth it and nothing spiritually without it 2. Love love unto God and the truth and light of God though a man may know much even by the true light yet if love be not It is love one with the light that is to say if love and light walke not hand in hand the Soule worships not God aright therefore as we heare the Saints breathing out their desires to the Lord that he would send forth his light and his truth to leade them to compasse his Altar that is to say to worship God So likewise we heare of receiving truth in the love of it If I know any thing and yet love it not I cannot chearefully entertaine or embrace it Love love I say unto the Lord produced by the light and love of God both implanted in the heart become that spirituall principle that carries forth the Soule certainly unto God We are to consider this spirituall principle with its object light God is the true object of the Saints light and love and love are vaine empty a meere fancy without a sutable object The object of true light and spirituall love is that God which is to be worshipped God over all God in all God above all which light discovers what of God is to be knowne by the Saints and wherein the appearances of God are The Light of God reveales this to the Soule that God is Hearken what the eternall Spirit saith in the Scriptures He that comes to That God is God must first believe that God is When the Lord sent Moses to deliver the Children of Israel from Egyptian bondage he bids Moses Goe and say I am hath hath sent you whereby he signifies to them his being that he is distinguishing himselfe from heathenish vanities he is in himselfe and of himselfe Therefore God frequently stiles himselfe by the name of Jehovah whereby he points out to us his being in a most excellent manner Gods being is himselfe from eternity the same without diminution addition or substraction Though the foole saith in his heart there is no God and the voluptuous man makes his belly and pleasure his God and although the world makes Satan the Prince of the world their God Yet God onely is viz that unspeakable substance who lives of himselfe what all creatures are they are by God and have their dependance upon God but God himselfe is onely truly Independent If any shall demand of mee what God is Qu. I answer if any seeke the definition of God from the workmanship Sol. of his hands he will be altogether frustrate in his expectation his substance is unspeakable man is but Gods creature man in the most lively glorious quickest and subtilest understanding is ignorant of him But may some be ready to object many Scriptures that speake of knowing iâ— Obj. God yea it is eternall life to know him the only true God Sol. To answer this we must consider to know God is First To know that there is a God or that this God is and so if we know him not we cannot speak of him nor live to him Secondly To know God is to know him after a sort or manner viz. As he hath revealed himself to the Sons of men for the incomprehensible being and invisible Beer hath made himself visible after a sort so that our obedience may not be without knowledge nor our eyes without an object and so if thou art made partaker of the Spirit and so dwellest in the light of God thou mayest see him To be incomprehensible if man poor silly man nay wise understanding man was able to comprehend the infinite One he would God is incomprehensible then be God himself or greater then he for t is onely the greater that is able to comprehend the lesser as soon may the smallest point in the Circumference comprehend the whole as the Creature his Creator Therefore wisely did Empedocles answer one that demanded of him what God was That he was a Sphere whose center was every where and circumference no where whereby is most excellently shadowed the incomprehensiblenesse of God Secondly That he is Immutable the World is possest with God is immutable changes But in him there is no shadow of Change The World growes old as doth a garment But he is the same yesterday and to day and for ever this is the record he gives of himself saying I the Lord I change not Mutability proceeds from corruption or imbecillity but GODS being is most simple and pure there is no composition in him neither is he subjected to time in which all changes are Thirdly He is Eternall GOD is before time time is made by God is eternall God and shall be done away by God according to that in the Revelations Time shall be no more Time is that space in which actions are successively brought about What time is having beginning and ending but God is not included here for it is impossible that he which made it should be comprehended in it he is from Everlasting and shall remain to everlasting this is matter of admiration Arithmetique is nonplussed here enforced to confesse Eternity transcends his skill Fourthly God is invisible No man hath ever seen him or can see him God is invisible therefore the Saints acknowledge him to be the invisible God Col. 1. 15. But say some Moses talked with God face to face and Christ saith Object blessed are the pure in heart for they shall see God therefore he is not invisitle To which I answer that God is to be considered either as in his own being or in his operations as he is in himself we see him not Sol. but as his works of love wisdome power c. declare him so wee see him Thou seest some glorious and costly building yet seest not the spirit of that man in whose minde this building was before erected to thy view but seeing it thou concludest well in saying surely the wisdome of man appeares in it eminently
ordinary as why the fire should burn rather then the water They say it is its proper nature so to doe But where it had this nature or how it came by it they are forced to be silent or to acknowledge it from GOD himself Surely if we cannot comprehend the least things as a flie or the grasse of the field muchlesse the infinite one They tell us Rubarb purges Choler c. from a hidden quality which hidden quality indeed is nothing else then the very instinct of the Creator in it But some that would be thought very wise cunning and spirituall say Object Though man that is to say the naturall man cannot comprehend God yet a Saint may Alas vain man thou sayest thou knowest not what if a Saint can comprehend God it must be in his Spirit or understanding Answ for a Saint is a naturall man consisting of body or spirit sanctified or made holy Now that he may see his errour let him turne into his owne minde can he comprehend that He knowes he hath a soule by its motions but what his soule is those motions cannot tell him yea this soule and understanding of thine is but the worke of God Now the worke cannot comprehend the workman so that if thou canst comprehend him thou must be God for thou hast no light but what thou hast of God and that light discovers onely the workes of his hands But if thou shalt say thou art God as some blasphemously affirme let me aske thee whether thy soule or body is God If thou sayest thy body then how comes it to passe thou canst not be in all places at one time How comes it to passe thou art subject to death and corruption If thou sayest thy soule is God how comes it to passe thou art so ignorant of what thy soule is God must needs know himselfe and all other things knowst thou what shall befall thee How thou wast made when this soule was given thee why dost thou so often complaine Why art thou subject to changes God is unchangable But if thou shalt say God in thee is God that knoweth all things I answer thee then it is not thy selfe that comprehendeth him God in thee is not thee no more then God in the earth or beasts of the field is the earth or the beasts thereof Therefore poore silly wretch leave off to talke so dotingly of comprehending him when thou knowest not how to comprehend thy selfe Some are ready to say this is carnall reason because we make use of earthly Object things to speake of God by Vaine man God made the earth to preach forth himselfe and Answ thy folly to thy selfe Therefore saith the Psalmist The heavens declare the glory of God and the earth his handy workes And againe saith our Apostle The invisible things of him are seene by the things that are made They all preach thy folly madnesse and vanity and be-speak thee to be but an Atheist for all thou boastest to be a Saint 5. The Creation lively points out to us the wisedome of God If The Creation shewes Gods wisedome thou seest the picture of a man thou presently askest who made it and admirest his skill and cunning if thou casteth but a glimpse of thy eyes on the world and askest who made it thou wilt see it is God and wilt admire his wisedome Gods wisedome appeares in that glorious and harmonious order that is in the world that unity should be produced from contrariety Oh what a wonder is it I have told thee before fire and water be contrary so drinesse and moisture yet thy one body cannot live without them all being composed of them all nay let me tell thee it is God keepes them from encroaching one upon the other there is not one thing in the Creation but be-speakes God to be a wise God Thou knowest of beasts some are for thy food and some againe would devoure thee those that are for thy use God hath placed nigh thee in flocks and herds those that would devoure thee live in desert places in the wildernesse in caves and dens From whence came this disposall of them did thy own wisedome procure it No certainly t is no other thing then the wisedome of God 6. The love and relation God hath to the Sons of men appears The Creation shewes the love of God in the Creation It may be thou art a Father of Children thou providest for them food and raiment and why Because thou lovest them God created all for man God first made the World and brought man into it as into a large Pallace ready furnished with all things fit for delight pleasure and food that man became Lord of the Creatures all things were made for man and man for God in whom he took delight As for man he created him in his own Image wherein appears his great love to be created in his Image was to be made such a Creature that in an especiall manner did most resemble What 't is to be created in Gods Image his Maker in a created pure natural light and understanding power and authority whereby he was the Image or likenes of God I might further shew that the Creation holds forth the immutability of God for he that made all changes must needs be unchangable and the Soveraignity of GOD for he that made all must needs be Lord of all and the Eternity of GOD for he that made time must needs be before time and the life of God for he that made all creatures live must needs live himselfe the justice of God that ordaines it to be observed in his creatures must needs be just in himselfe yea of the invisibility of God for if thou canst not see into the substances of things made by him thou canst not see him that made them I might shew you that God is all in all in the creation that is to say there is nothing without him and all things that it is it is by him but because I shal further have occasion to hold forth the excellency of the Lord to the Creature in the second particular viz as he appeares in the Lord Jesus I passe from the first Creation the habitation of the first man the first Adam and his posterity which is earthly unto the last Adam the second man the Lord from heaven and his generation the children of the second and new Creation concluding this Chapter with this that what I have already said of God is not to define what he is but to tell us what he is not that we may not deceive our selves by our proud and vaine apprehensions in forming a God to our selves either with the ignorant thinking him to be a huge body or massy substance or with other that seeme to be wise dreame of comprehending him but rather say at first he is that he is but what I know not but with the Psalmist desire to learne in silence and rejoyce in those appearances of himselfe
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
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
the soule acknowledges all he hath to be from the Lord and so lyes low in his owne apprehension that God may be exalted 4. In Love This is that which God commands of us to love In Love and what true love is him to delight in him which love to God is the streaming forth of the affections unto God in which there are these severall ingredients First A true knowledge of God of which before Secondly A setting a high price of God valuing him above all things in the world Thirdly A giving up the soule to God the understanding to know God the will to desire him the affections to embrace him Fourthly The union of his spirit with God the glory of love is union love affects union and is not satisfied with any thing till he is united with it Some say love passes or emits or sends forth the spirit of the lover into the beloved I am sure t is true in divine love which sends forth the spirit into God the perfection of which love is when the soule hath nothing enjoyes nothing but what he hath and enjoyeth from God when he willeth nothing but what God willeth when he can truly say Thy will and not mine be done 5. This worship consists in praise and songs of joy when wee In Praise and what true praise in the spirit is would honour men we set forth there excellency a soule that truly honours God rejoices in him and praises him Now this praise of God is the soules spirituall acknowledging God to be praife-worthy preferring God in his thoughts in all and above all singing in his heart making melody to the Lord. I doe but touch on these things because I shall have occasion What the power of inward worship is on to speake of them as they be the principles or foundation of more visible appearances of the worship of God A word or two of the power of this worship that is spirituall likewise for t is the power of God t is not of the first creation but of the second t is not of generation but of regeneration not of mans will nor of mans activity but of God that sheweth mercy wee are all dead in sinne as void as naturally in the first Adam of power truly to serve God as a dead man is to eate and drinke therefore is Christ the power of God unto us who worketh irresistibly in us What the true manner of inward worship is As the power of divine worship is spirituall so must the manner be the heart must be in a spirituall frame united to God that is to say in a way of relation unto God whereby he becomes a servant a souldier a friend and Son of God it must be performed in faith love feare and reverence all these are faithfull and inseparable companions If a man prayes or praises God he must do it in faith love and feare But to put a period to the first part of this discourse all this service must be performed to God as in Christ he that prayes to God must seeke him as he is to be found in Christ For t is in him in whom onely the Father is well pleased God in Christ is a Saints rest delight fulnesse and glory a Saint by Christ goes to God fals downe before him rejoyces in him and lives sweetly and contentedly in meeknesse and humility yet triumphantly in the presence of the Lord for evermore Here a soule lives with God by faith crying out Holy Holy Holy How long shall it be Come Lord Jesus come quickly Longing for the appearance of the day of God who will render tribulation to every soule that obeyes not the Gospell of God but eternall life to them that are faithfull to the death Thus much concerning the true worship of God as it consists onely in the spirit in the inward man hid from all men or Saints having a sweet entercourse with God after an invisible manner in the spirit THE VISIBLE WORSHIP OF GOD. Chap. I. Sheweth what the Visible Worship of Christ is and a discovery of what the true Gospell to be preached to the world is with the true Messengers or Ministers of the Gospell IN the former part of this Discourse I have held forth the worship that is due unto the Lord as it consists onely in the inward man and am now come to speake of the worship of God as it is visible Now the visible worship of God is the subjection What Visible Worship is 1 Cor. 6. 20. of body and soule to the Lord according to the words of the Apostle saying Glorifie God in your body and spirit which visible worship shall be handled under a two-fold consideration 1. As it consists in the visible administration of the Gospell and commands of the Lord Jesus 2. As it consists in conformity to the Gospell and commands of Christ of both which in order as the Lord shall enable me Concerning the first of these viz the administration of the Gospell and the doctrine thereof it is two-fold either to the world or to Saints but I shall first discourse of it as it is to be administred to the world and herein shall shew First What the Gospell is which is to be preached to sinners Secondly Who are those that are to administer dispence or preach this Gospell Thirdly The manner how they are to dispense this Gospell Fourthly To whom they are to administer or preach this Gosspell 1. The Gospell is glad tydings good and joyfull newes to Jewes What the Gospell is that is to be preached to the world Luke 2. 10 11. Isaiah 40 9. 61 11. and Gentiles to sinners by Jesus Christ Who was born in the City of David and is come in the flesh dead and risen againe therefore saith Paul We preach Christ crucified or fastned or nailed to the Crosse to them that are called Christ the power of God and the wisedome of God Therefore is it called the Ministry of reconciliation the grace of God revealed Salvation is onely in a crucified Jesus eternall life is in him that is the good newes that is to be divulged to poore sinners even Christ dying to make attonement for sinne to open the way to come to God and that Whosoever believes in this Christ shall be saved and be raised up at the last day This the Apostles preached which was glad tydings to the sinfull soule to Publicanes Harlots the worst of sinners good newes to a spirit enslaved in sin good newes to the body the naturall body the resurrection of which Paul preached as good newes by Christ though he was called in question for it this is the onely Gospell the everlasting Gospell promised to Adam shadowed under the law revealed now for grace and immortality are brought to light by Jesus Christ And of this Paul saith Though I Paul or an Angel from Heaven should bring any other Gospell then that I have already preached and yee have received let him
must speak orderly one after another for God is not the author of confusion but of peace in all the Churches of Christ Thirdly Fasting now true fasting flowes from the apprehension Fasting of some great want whereby the soul is ingaged to give up himself to seek the Lord separating himselfe from his outward imployments from meat and drink so farre as nature will permit that he may wholly without distraction be earnest with the Lord by prayer for the obtaining of his request the true nature of this will appear evident if you consider Acts 13. 2 3. 14. 23. 1 Cor. 7. 5. Fourthly Charity which is more acceptable then hope or faith Charity 1 Cor. 13. 13. this is that virtue without which al other gifts are nothing it is a grace which is rooted in the heart and is a true spirituall love and endeared affection towards his Lord Jesus and all his Saints poor and rich which composeth the Spirit in a right temper subduing covetousnesse trampling under foot vauntings loving another as himself the prayse of which read 1 Cor. 13. 3 4 5 6 7 8. verses It suffereth long is kinde envieth not vaunteth not it self is not puffed up doth not behave it self unseemly seeketh not her own is not easily provoked thinks no evill rejoyceth not in iniquity but in the truth beareth all things c. but I shall only mind it here as it That the outward necessities of the Saints must be relieved shewes it selfe forth in the relief of the Saints outward necessities It is an Ordinance of God to relieve the poor Saints It is the duty of the Church to see that no member in it do want or lack any thing necessary 't is not enought to say be warmed but they must administer to the supply of their wants according to the ability God hath given them 1 Cor. 16. 2. But all Saints are to have all things common so that there must be no difference Object between them as it was in the dayes of the Apostles Mistake not the Scriptures it is no where commanded it is true Sol. there was a time when all things were common yet so that every man had but accoridng to his need Act. 2. 45. 4. 34. 35. And wheras they sold their possessions they then testified their great charity and thus far it is a president for Saints to imitate that if they have possessions and their brethren be in want and they cannot to be relieved without selling their possessions they ought to sell them yet not so as to destroy their naturall relations for he that provideth not for his family is worse then an infidell But this was not their constant practise for afterward they had gatherings as God prospered them 1 Cor. 16. 2. and indeed had that been always commanded to be therepractise wherin could there have been a ground to presse to charity and to reprove for covetousnesse there alwayes hath been and yet wil be a difference among men in this world there was an elect Lady one of reputation though few noble are called who lived accordingly abounding in hospitality yet we are alwayes to mind this that we ought not to have the faith in respect of persons Lastly Breaking of bread now I wil shew you very briefly four Breaking of bread or the Lords supper Christ the author of it things considerable in this First who was the author of it that is the Lord Jesus that said to his disciples doe this in remembrance of me What doth that speech concerne us being spoken only to his disciples before his death It was not a command only to them but to others also therefore saith Paul that which I have received of the Lord Jesus I deliver to you doe you eat thereof 1 Cor. 11. 23 24. Secondly The persons for whom he ordained it and they are Church members the subjects of it The nature of this Ordinance visible beleevers in Church fellowship such as could examine themselves such as could discern the Lords body Thirdly The true nature of this Ordinance which is spirituall holding forth Christs death unto one another for it is not an Ordinance for the world but the Church and likewise it holds forth our union with Christ for the bread we break is the Body of Christ and the Cup is his blood the blood of the Covenant and it manifests our union one with another for we being many are one bread it is a visible seal to us of our interest in the Lord Jesus which is to be performed in knowledge faith discerning Christs Body that is to say seeing Christ to be the true bread and only food of a Saint he that performs it not so doth it not truly some say we are not to doe it till we see our selves above it and live in the cleere apprehensions of light and life being onely to hold forth Christs death to others and not an ordinance wherein we feed on Christ but to me its cleer we are to doe it when we see our selves most barren and empty for then are Ordinances fittest for us so that we by faith see Christ to have all fulnesse in him and by faith meet him in that Ordinance in a way of subjection for it is an Ordinance appointed for our souls refreshing as well as the holding forth his death one to another Lastly The duration or continuance of this Ordinance which The continuance of this Ordinance is till Christ comes doe this in remembrance of me and as often as you doe this saith Paul you shew forth the Lords death till he come But say some we are only to use that till Christ come in the Spirit so that Obj. he being already come in the Spirit we are not any longer to use it The Apostles meaning is not till Christ come in the Spirit but till Christs second comming without sin to salvation when he shall reward both Sol. good and bad for if you observe it Christ was come to Panl and to the Corinths in the Spirit yet they used it and he that truly conformes to that Ordinance must have the Spirit for he must discerne the Lords body that is to say the fulnesse love excellency and virtue of Christ which he cannot do without the Spirit so that for any to say Christs comming in the Spirit puts an end to it he saith more then Christ or the Apostles ever said And if what such men say should be true then this would unavoydably follow that that dispensation which only gives a true being to an Ordinance and without which an Ordinance cannot be rightly imbraced must be that which puts an end to it which is contrary to religion and right reason For I say again the dispensation of Christ in the Spirit is that which only gives a true right to it and inables spiritually to conform to it and receive virtue from Christ in it As for those objections against this which plead it to be a knowing Christ