doe not Object Christ hath promised to write his laws in the hearts of his people and that they shall be all taught of God and that hee would send his spirit which should teach them all things Ergo for those thus taught of God it is to legall for them to walke by Scripture Answer First those that deny some Scripture must by the same ground deny all and if one Scripture be not a truth to mee and to be received in any practice how can I judge of the truth of another and the truth is that those that will believe but on that Scripture which they have a minde to believe rejecting the rest do not rightly believe any there is the same ground to believe all as to the believe one 2 Pet. 1.20 21. 2 I answer If you doe indeed believe these Scriptures to be a truth I make no question but you will anon believe the truth of the whole Scripture these being opened in comparing them with other Scriptures First Christ promising to find his spirit c. I answer that it was a particular promise made to the Apostles most principally and in some measure to all the Saints Two things here mentioned in this Scripture are most principally to the Apostles 1 That is mentioned is the first Hee shall bring all things to your remembrance whatsoever I have said unto you Note the Disciples of Christ were with him saw his miracles heard his word but now when Christ is gone to heaven he will send his spirit which shall bring all things that Christ spake or did necessary to be be remembred for our information and consolation to their remembrance that they might leave it upon record to future generations and this promise of the spirit properly belongs to the Disciples of Christ who were both eye and eare witnesses of all he did or spakes and this may confirme us admirably in the truth of the Gospell it was you see written by the immediate inspiration of that Spirit of promise bringing it to the remembrance of those that wrote it and by no meanes serves to destroy the rest of the Scriptures The second thing promised is That it shall teach them all things note here also an admirable word Christ tels his Disciples that that spirit he would send them should teach them all things that is all things that God intended to make knowne to man for their rule and direction in this life and this without question Christ who is truth it self made good to his Disciples Therefore I hope this doth not serve to destroy Scripture but to confirme it abundantly for if Christ did as without question it is blasphemy to say hee did not teach his Disciples all things then are the rules prescribed by the Apostles in their Epistles true and perfect rules and you and I are bound in duty as wee will approve our selves Christians to submit unto them to receive them as the holy promised truths of God Object But Christ makes this promise not only to the Disciples but to all the Saints also for all Scriptures is written for our learning c. Ans True but in the first place it is to the Disciples that they might leave us a perfect patern from himself and in this there is much comfort for the Saints that wee have in the Scripture truth and all truth needfull for a Christian to know and secondly this promise is made good to all the Saints in its measure God gives them his spirit to understand the Scriptures and therefore it is that the Apostle sayth 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction and for instruction in righteousnesse that the man of God may be perfect and throughly furnished unto all good works Note it is the Scriptures that thorowly furnishes or perfects the man of God to every good worke and wee are said to be built upon the Apostles and Prophets that is the doctrine the truth layd down by the Apostles and Prophets Christ himself being the chief corner stone Ephes 2.20 And for the second Scripture that God hath promised to write his laws in the hearts of his people and they shall be all taught of God c. It is true God makes this promise good hee writes his law in the heart where hee once corres in a way of grace that is he puts his spirit in them makes them freely willing to walke according to the rule of Scripture for the spirit and the word do answer each other If any man will say he hath received the spirit of Christ and refuses to walk according to the rules of Christ hee is alyar 1 Iohn 2.4 5 6. and the truth is not in him It is true also God teaches all his people they are all taught of God but how God doth teach and leade into all truth by the rule of Scripture therefore Christ sayth in his prayer 1 Iohn 17.17 sanctifie them through thy truth thy word is truth see then what a sweet harmony is held forth in all the Scriptures the spirits teaching and leading it is still according to the Scriptures The spirit of Christ where it is leads into truth and that truth is contained in Scripture Now for any man to say hee hath the spirit of Christ and yet cast away Scripture or for every man to say hee hath the spirit of Christ and yet cast away Scripture I must give him leave to say it but he must give me leave not to believe him and also to tell him that it is a diabolicall lying spirit that casts away Scripture if any man speaks not according to this rule it is because there is no truth in him Esay 8.20 A second sort of people that are here to be reproved are those that pretend to be all for the Scripture and yet walk not up according to the rules of Scripture without question those whom Christ teacheth hee teacheth to walk according to the rules that he prescribes them Of these there are two sorts 1 those that do not rightly divide between Law and Gospel between Legall rules and Gospell rules 2 those that instead of following the rules of Christ follow the rules and inventions of men that wait for what men will prescribe resolving to make that their rule First those that doe not rightly divide between Law and Gospell And of these there are both Ministers and people not rightly dividing the word of truth as the Apostle exhorts Timothy 1 Tim. 2.15 And this is ignorance which remayns to this day upon the hearts of many whom I question not for their godlinesse and honesty yet God hath not taught them to this day that cleere difference betweene Law and Gospell and the ignorance of these men consists principally under these five heads 1 In not understanding the difference betweene Gospell Churches and the Church of the Jews 2 Gospell Ordinances and the Ordinances of the Jews 3 Gospel priviledges
tells them that he is their life and their light their justification reconciliation and peace and hee tells them in the dark in secret that there is no light or life to be attained in any creature or thing beneath the Lord Jesus and Christ having called them to it this they are to speak in the light and to preach it upon the house tops that is publikely to make it known to all that men through the blessing of God may come to the sight of it This was the commission Christ gave to his Disciples to lift up Christ for justification and life in the preaching of the Gospel see Luke 24.47 compared with Mar. 16.16 17 In Luke the Text sayes And that repent once and remission of sins should be preached in his name among all Nations And in Marke Goe preach the Gospel to every creature hee that believeth and is baptized shall be saved c. Note In the first remission of sins is to be preached in the second salvation through believing and both these in Christ remission of sins in the name of Christ salvation and life through believing in Christ who is the alone justification of believers so that justification remission of sins c. through Christ is to be held forth to the view of the soule that the soule who is a sinner may by the power of God come to see the Sonne that is to see that remission of sins that justification that is held forth in Christ and so come to be made partakers of it This you shall see farther confirmed by a second word from heaven Act. 5.20 Goe stand speak in the Temple all the words of this life that is all the words of the Gospel of Christ the means God hath appointed by the workings of his Spirit to discover life unto the soules of men And secondly as Christ thus requires it so likewise the Apostles practice it you shal ever finde them exalting Christ so the Apostle Peter Act. 4.12 exalts Christ to the heavens above all Neither is there salvation in any others for there is none other name given under heaven among men whereby we may be saved but by the name of Jesus Harke you beloved friends here is Christ exalted his name above every name for the remission of sins salvation and thus is Christ to be exalted above all duties creatures every thing Act. 5.42 and daily in the Temple and every house they ceased not to preach and teach Iesus What did they teach and preach of Jesus they preach justification by Jesus in opposition to all legall righteousnesse Act. 13.39 And by him all that believe are justified from all things from which yee could not be justified by the law of Moses This is the Sermon beloved the Apostles preached Iesus Christ dying and rising again 1 Cor. 15.3 4. For I delivered unto you first of all that which I also received that Christ died for our sins according to the Scriptures And that he was buried and rose againe the third day according to the Scriptures this the Apostle Paul preached first of all unto them justification and life by Christ Rom. 4.25 Who was delivered for our offences and raised again for our justification that he dyed for sin and was raised again for justification this is the first Sermon you see the Apostle preaches and it is that he is ever indeavouring to make it more abundantly clear to the soules of the Saints Rom. 10.4 He is the end of the Law for righteousnesse to all them that believe Rom. 3.20 And that by the deeds of the Law there shall no flesh be justified Gal. 2.16 Knowing that a man is not justified by the works of the Law but by the faith of Iesus for by the works of the Law shall no flesh be justified Thus beloved you see the Disciples of Christ they cease not to teach and preach Iesus that Christ is indeed the Mesiah promised Act. 9.22 the very Christ that he died and rose again for our justification that the Saints participate of this justification and life by faith in his bloud thus the Apostle Peter came preaching and exalting Christ for remission of sins Act. 5.31 Him hath God exalted with his right hand a Prince and a Saviour for to give repentance and remission of sins according to Christs commission Luke 24 47. so is the Apostles practice preaching peace by Jesus Christ Act. 10.36 Who is Lord of all Note And this they preached as the command of Christ beloved and not as the idle fancie of their own brain as the servants of Christ are now charged by those ignorant of the righteousnesse of God going about to establish a righteousnesse of their own Rom. 10.3 but beloved they and so we that are the Ministers of Christ thus exalt Christ preach justification and peace by Christ by the command of God so Act. 10.42 43. And he commanded us to preach unto the people and to testifie that it was he which was ordained of God to be the judge of quick and dead and to him all the Prophets give witnesse that through his name whosoever believeth in him shall have remission of sins Note beloved this is the command of God where is it commanded why Mar. 16.16 17. he that believeth shall be saved that is shall have his sins pardoned his person justified and so be everlastingly saved that is by faith the soule comes to eye it and apply it to see it and to hand it for beloved the word saved implies all that free and full salvation held forth in Christ to believers which is a salvation from all their enemies Luke 1.71 That wee should be saved from our enemies and from the hands of all that hate us but especially and in the first place that wee shall be saved from sin that we might through faith in his bloud receive remission of sins be saved from sin for this Jesus signifies a Saviour see a blessed word Mat. 1.21 Thou shalt call his name Iesus for he shall save his people from their sins and this salvation God hath commanded to be preached this remission and salvation the Prophet witnesseth Ier. 31.34 speaking of the Covenant of grace the Gospel Covenant he sayth For I will forgive their iniquity and I will remember their sins no more c. and this remission of sin is to be preached among all Nations beginning at Ierusalem and Luke 4.47 and in some measure this hath and shal be performed Act. 13.46 47 48 2 Christ is to be exalted and lifted as in the preaching of the Gospel so in the hearts of believers which I shall indeavour to speak a word unto before I come to speak of Christs exaltation in his offices I say he is highly exalted and lifted up in the hearts of all that rightly believe in him so the Apostle Paul desires to know nothing but Christ and him crucified 1 Cor. 2.2 and indeed beloved hee that rightly knows Christ crucified knows enough therefore the same
and the priviledges of the Jews 4 the difference betweene Gospel Ministers and the Ministers of the Law 5 The difference between the Gospell and the Legall Covenant 1 The Church of the Jewes before and the Church of Christ under the Gospel some say the Church of the Jews was a type of the Church of the Gospell both Jew and Gentile and hence doe draw this conclusion That as the Church of the Jews was Nationall so the Churches of the Gentiles under the Gospell must be Nationall and that it is the duty of the civill Magistrate to compell all in the Nation to the Christian Religion now here lyes the mistake 1 It is true the Church of the Jews was typicall the body of the Jews being the naturall seed of Abraham and so all that was of Abrahams posterity were born members of the Church the Church of Christ under the Gospel are the spirituall seed the seed according to the promise Rom. 2.29 He is a Jew which is one inwardly Cap. 4.16 none are to be looked upon as the sons of Abraham by naturall generation as they are borne of the bodies of believers under the Gospel see a cleare Scripture Gal. 3.26.29 Yee are all the children of God by faith in Christ Jesus and if yee be Christs then are yee Abrahams seed and heirs according to the promise Observe it you must first bee Christs before you are Abrahams seed not Abrahams seed as soone as you are borne it is by faith that ye are manifested to be Christs and being thus manifested by faith then they are Abrahams seed according to the promise Abrahams promised seed are onely believees such as are indeed Christs It is true some may professe faith in hypocrisie of whom we having no ground to the contrary are bound to receive but none are indeed Abrahams seed but they that are Christs 2 The kingly power of Christ put in Israel after the slesh was a Type of the kingly power of Christ ruling in and over his spirituall Israel their compelling or enslaving those that would not submit to that government holding forth that power Christ hath left in his Churches spiritually to slay those that walk inordinately in any Church of Christ according to that Scripture Luke 19.27 As for those mine enemies that would not that I should reigne over them bring them hither and slay them before me It is true this shall perfectly be fulfilled at Christs second comming but in its measure it is or ought to be fulfilled of every true Church of Christ according to Act. 3.23 Whosoever will not he are that is submit to the Prophet shall be cut off from amongst the people that is cut off by excommunication as a dead and withered branch this is the first ground of mistake between Church and Church The second is betweene Ordinance and Ordinance they judge baptisme to be one with that of circumcision and therefore is to be administred upon infants as well as circumcision and this is the ground of much confusion at this very day Now for the cleering of this argument I shall lay down these grounds 1 That the Scripture no where sayth it that baptisme is one with Circumcision therefore it may be a delusion nay to say what the Scripture sayth not is but a meere fancie and invention of man Now there is but one Scripture that is mentioned for this purpose by those that stand most strongly in this opinion and that is Col. 2.11 12. mentioning circumcision that to wit that circumcision made with hands in ver 11. sayth ver 12. being buried with him in baptisme here say they the Apostle sayth baptisme is come in the roome of circumcision judge your selves whether there be ever such a word in the Text whether it be not a meere forged and forced interpretation but say they the Apostle is here perswading the Collosians from Circumcision and therefore mentions Baptisme as come in the room of it I answer this is also forged for the Apostle doth not in any measure tax the Collossians with this errour of holding circumcision throughout his Epistle onely in the 11. ver he sayth They are circumcised with the circumcision made without hands holding forth unto them what they have in Christ namely righteousnesse through the circumcision that is the righteousnesse of Christ for Christ being circumcised performed all the righteousnesse that circumcision required This is the first ground The Scripture no where sayth that baptisme is one with circumcision 2 The ground why baptisme is not one with circumcision is because the rule for baptisme under the new Testament is not one with the rule for circumcision under the Law the rule for circumcision was that every male childe of the naturall seed of Abraham was to be circumcised the eighth day the rule for baptisme under the Gospel is that whosoever believeth man or woman Jew or Gentile shall bee baptised Mark 16.17 with Mat. 28.19 Act 8.12 Both men and women hearing and believing were baptized so that the command for circumcision and baptisme doe in no case agree the one is for males onely the other for believers both men and women 3 Circumcision hath its authority in other things as namely 1 In the circumcision of the heart the cutting off of sin lust and corruption it is called in the fore-mentioned Scripture the circumcision made without hands Col. 2.11 see also Rom. 2.29 Circumcision is that of the heart in the spirit and not in the letter this was the type of circumcision And 2 it typed forth Christ his fulfilling the righteousnesse of the Law to which circumcision had a relation Rom. 2.25 and so of the Christians freedome by Christ Col. 2.11 we are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ Note it is by the circumcision of Christ that is by that righteousnesse Christ being circumcised and so bound over to fulfill the Law hath performed for us namely who believe 4 Baptisme hath no where those titles given unto it which circumcision hath as namely a Covenant Gen. 17.10 A seale to Abraham Rom. 4.11 baptisme is no where called a seale neither doe I read of any seale to the believer but the Spirit of God although it is true this of baptisme hath though for all that I know groundlesly been called a seale Yet it is true the spirit of God in it may convey comfort to the soules of the Saints as in other Ordinances 5 Baptisme and circumcision differ in the thing it selfe the one being the cutting off the foreskin of the flesh onely of the males the other the dipping in or under water of believers men or women In the name of the Father Son and Holy Ghost 6 They differ in the ends the end of circumcision was 1 To confirme to Abrahams and to his posterity that Christ should come of that seed therefore it was annexed unto that promise Gen. 17. No such
through believing The second is in expecting that from those who indeed falsly have appropriated that title of Priest to themselves which they are to expect from Christ as namely Teaching O how have those men been and still are to this day set up as Christ amongst many people making their words their rule as if it were not possible such learned men might erre and I conceive it arises partly from the misunderderstanding of that Scripture Mal. 2.7 The Priests lips should preserve knowledge and they should seek the law at his mouth for he is the messenger of the Lord of hosts Now this usually is applyed to the Ministers who have given themselves the title of Priests and that the people should seeke the law at their mouthes and indeed they themselves have done what in them lyes not only to bring people into this errour this ignorance but to keep them in it whereas Christ is indeed the alone Priest the substance of the lews type And the people are to seek the Law at his mouth for hee is the messenger of the Lord of hoasts he is called the messenger of the covenant Mal. 3.1 the alone Prophet and Teacher of his people Object But Christ hath appointed Ministers to teach his people are not the people to seek the Law at their mouthes Answ 1. Not by vertue of that Scripture for Christ is the alone Priest and there is none in that office beside him though it is true all the Saints are Priests and the Church a holy Priesthood 2 Wee are to receive nothing from any man as truth but what hee brings from Christ and therefore our duty is to try all things and hold fast that which is good We are men subject to errour and it is our duty to try the truth of what is delivered and not receive any thing because another sayth it but see whether the Lord hath said it therefore the Apostle sayth Gal. 1.8 If I or an Angell from Heaven teach you any other dectrine then that you have received hold him accused And the Noble Bereans were commended for searching the Scriptures to try if those things preached were truth Acts 17.11 If the Bereuns try the truth of Pauls doctrine by the Scriptures who spake by divine inspiration from Christ much more should you search and try the truth of things delivered and not build your faith upon any others word but the word of Christ your High-Priest who keepeth knowledge for you and hath promised to teach you Esay 54.13 The fifth and last ground of mens I meane still those that have some knowledge of God comming short of answering the rules of the Gospel is their ignorance in not understanding the difference between covenant and covenant God owned the lews as they were a body a Church under a covenant of works but the church of the Gospel under a covenant of grace It is true the covenant God made with Abraham Gen. 17. from the first verse no the fifth is a covenant of grace and by vertue of that covenant he promised to be 2 God to Abrahams naturall seed but he never owned Abrahams naturall seed in a covenant of grace if so then they must all of them have been saved for the covenant of grace is sure to those that were under it see Esay 55.3 it is called An everlasting covenant even the sure mercies of David Ier. 32.40 I will make an everlasting Covenant with them that I will not turne away from them to doe them good but will put my feare in them and they shall not depart from me But God never made such a covenant with Abrahams naturall seed nay the truth is that God never intended such a thing neither to Abraham nor any man in the world to make a covenant of grace with their naturall seed for God himselfe sayth of the Iews the seed of Abraham Though the number of the children of Israel be as the sand of the sea yet but a remnant of them shall be saved Esay 10.22 23. with Rom. 9.27 now the covenant under which God owns his church under the Gospel is an everlasting covenant Heb. 8.10 11 12. when God promiseth this covenant in Ier. 31.3 32. Behold that day is come sayth the Lord That I well make a new covenant not according to the covenant I made with their fathers when I took them by the hand to bring them forth out of the land of Egypt which covenant they brake c. This covenant of works it was under which God owns the children of Israel as a church to which circumcision hath a relation therefore called a covenant Gen. 17.10 binding to to this covenant the Law Gal. 5.3 Rom. 2.25 Now there are two evils that usually flow from this misunderstanding of the covenant The first is this that seeing the covenants are one and the same under which God owned the church of the Iews under the Law and now owns the church 〈◊〉 Gentiles under the Gospel which 〈◊〉 is not so the conclusion is drawn that we must lay the foundation of Gospel churches and Gospel Ordinances in the Law and hence it is that men are so hardly drawn off from their legall principles we must have nationall Churches we must have infants baptized the ground ariseth from the Law because the Iews were a nation all church and their males were baptized O grosse legality Is not this to deny Christ to be come in the flesh 1 Iohn 4.3 Truly if it be not I confesse I am yet ignorant of what God intends in that Scripture O how hard it is to bring learned wise men to lay the foundation of their practice in the Gospel It is almost impossible nay I had almost sayd altogether impossible if God doe not mightily work to perswade them that Christ Jesus as a Son over his own house is faithfull in all things giving exact rules in every particular for the well ordering and governing of his house that is the Church 1 Tim. 3.15 and for the administration of every ordinance although Moses himselfe hath sayd Deut. 18.15 A Prophet shall the Lord thy God raise up unto thee of thy brethren like unto me him shall yee hear If the Lord 〈◊〉 you once to see that yee are not under the Law but under grace Rom. 6.14 Then you will be contented to receive your rules from the hands of grace the Lord Jesus Christ A second evill that flows from hence is this many a poore soul for want of a cleer apprehending of the differēce between the covenān the one of works the other of grace are held under much slavish feare and legall bondage the poore creature lookes upon the law the covenant from Mount Sinay Exod. 19. 20. chapters Where is nothing but feare and dread and hence it is that no longer then the creature can worke can it have comfort and the reason is because it hath been ever set upon working out salvation not remembring that blessed word of truth Heb. 12.18
to 23. For ye are not come to the mount that might not be touched and that burned with fire nor unto blacknesse and darknesse and tempest c. ver 23. but unto mount Sion c. Believers are not come to mount Sinay to burnings blacknesse and darknesse they are not called to a covenant wherein is the administration of condemnation that is done away to believers 2 Cor. 3.7 11. But they are come in deed to mount Sion to the city of the living God to the covenant of Grace where is mercy and pardon in its administration Heb. 8.12 To the bloud of sprinkling which speaketh better things then that of Abel where is nothing but cause of joy and gladnesse joy unspeakable and full of glory 1 Pet. 1.8 All which many a poore soule is deprived of for want of a right understanding between the covenants of Law and Gospel Thus have I plainly though very briefly endevoured to lay open the grounds or true causes why many men and women though otherwise godly yet come short of walking up with God according to Scripture rules I must leave it to the great Prophet Christ to reach your souls The second sort of people that comes here to be reproved are those that pretend to be for Scripture yet indeed doe make the prescriptions of men their rule that resolve what ever the Magistrate requires or commands they will do a very sad thing and as much to be lamented that ever men that would be counted Christians should set up man in the room of God see what a dreadfull curse is pronounced upon such Jer. 17.5 6. Thus sayth the Lord note it is the word of God cursed be the man that trusteth in man and maketh flesh his arme whose heart departeth from the Lord What is the curse ver 7. He shall be like the hearth in the desart he shall not see good when it commeth he shall inhabit the parched places in the wildernesse Note The curse consists in two particulars 1 He shall be barren like the hearth in the desarts dry empty poore nothing of God in him O this is it that is the cause men grow so barren dry empty because they rest upon man they durst not entertain thoughts of going farther then they conceive the Magistrate intends ministers admire why so many gracious people leave them they see they are grown barren through their dependencie upon men the curse of God is come upon them they are like the barren hearth in the wildernesse Professours wonder why they are left of their companions many of them why they are barren empty they cannot profit by them and all because they trust upon men they dare not entertain thoughts of submitting to Scripture farther then the Magistrate goes along with them and therefore it is that they leave them A second curse is They shall not see when good commeth this is the reason why so many choice lerned men see not that good which is comming that truth that grace that glory that God le ts shine through the Gospel into the soules of many of his people but they oppose it and persecute it the curse of God being upon them blinding them because they trust upon man and make flesh their arme and their strong confidence and had rather deny truth then suffer affliction with the people of God but blessed is the man that trusteth in the Lord whose hope is the Lord ver 7. He shall be fruitfull as a tree planted by the rivers of water c. O take heed of receiving or at least of resolving to receive rules from man in matter of worship without an exact tryall of it by the word of God If ever men should again as I trust it shall not be but I say if it should be so that men should as those Mat. 15.9 teach for doctrines the traditions of men yet that you would not receive those traditions for your Scripture for in so doing you can doe no lesse then incur that curse of being made like unto a barren hearth in the wildernesse c. The third thing propounded concerning Christ as he is a Prophet is the manner how he teacheth his people now he is in heaven and that is 1 Ministerially 2 Spiritually 3 Powerfully 1 Ministerially by his Ministers yet ever according to the rule viz the Scriptures thus Christ when he ascended to heaven sent forth his Disciples Mat. 28.19 20. and promised to be with them to the end of the world and you shall ever finde Christ teaching by this means Act. 2. Peter preaches the Jews are converted Chap. 5. and so the 8.12 Philip preaches the things concerning Jesus and they believed and in the churches Christ hath appointed Ministers with their gifts sed Ephes 4.11 and all for the edifying of the body of Christ so that this is the first means by which he teaches Rom. 10.14 17. How then shall they call on him on whom they have believed How shall they believe on him of whom they have not heard How shall they learn without a Preacher ver 17. Faith commeth by hearing c. 1 Cor. 5.19 He hath put in us the word of reconciliation 2 Christ teacheth Spiritually The Word and the Spirit goe both together the word is but a dead letter in it selfe farther then the Spirit goes along with it therefore Joh. 6.36 It is the Spirit that quickneth the flesh profiteth nothing the words that I speak are Spirit and life but if the spirit goes with the word then the word proves Spirit and life the Spirit worketh freely in the preaching of the Gospel the word is but an instrument in the hand of the Spirit by which it works see Iohn 3.8 The winde bloweth where it listeth so is every one that is borne of the Spirit so it is the Spirit that worketh in the word and by the word 3 He teacheth powerfully where Christ comes he teacheth powerfully therefore the Gospel is called The power of God unto salvation Rom. 1.16 For I am not ashamed of the Gospel of Christ it is the power of God to salvation to every one that believes 1 Thes 1.3 For our Gospel came not to you in word onely but in power and in much assurance c. So that the Gospel it is the power of God you see that it is that wherein Christ manifests his power in teaching poor ignorant unknowing creatures therefore it is said Mat. 7.29 that He taught them as one having authority and not as the Scribes that is his Word had a commanding power and authority over their spirits beloved if Christ once comes to teach your spirits he will come with power with authority he will make a separation between thy soul and thy sins he will pluck thee off from thy base lusts and cursed practises as once he did Saul Christ came with power and great authority upon him and took him off from his persecution and makes him a preacher of that truth which before he
this World yet they are in Scripture called Saints that is Sanctus holy see 1 Cor. 1. called to be Saints called to be holy so Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling so that the kingdome of Christ is or should be Saints holy ones not the world for all the world are not Saints but the Kingdome of Christ are Saints called out of the World John 15.19 Ye are not of the world but I have chosen you out of the world The Church of Christ are Saints chosen out of the World they are not of the World they are a people separated or severed out of the World so was the Church of the Iews Levit. 20.26 Ye shall be holy to me for I the Lord am holy and have severed you from other people that you should be mine And thus it is with the spirituall Israel of Christ under the Gospel of which the naturall was a type they are not of this World they are called out of this World and severed or separated from the World 2 Cor. 6.14 to the end they are to be separated from the world although the world hath gotten a forme of godlinesse See 2 Tim. 3.1 5. The Apostle speaking of the last times reckons up what courses men should take what sins they should be addicted to and yet concludes they shall have a forme of godlines but from such turne away or be ye separated So that you see the Church which is Christs Kingdome are a people called out of the world they are not of this world as he is not of this world Then certainly those are no friends to Christ that would turn the World in to a Church and so make the kingdome of Christ not a spirituall but a carnall kingdom and so make the Lord Jesus a lyer for he hath said His Kingdome is not of this world but let Christ be true and every man a lyer The Church of Christ his kingdom they are such as are in the order and fellowship of the Gospel compacted together according to the Gospel rule in order and fellowship it is in the spirituall kingdome of Christ in this case as in the body politick the whole kingdome under one governmēt is but one body politick or state so the Kingdom of Christ his church although gathered in many bodies yet it is but one body and every body hath the same power the same priviledges so that it ought to be a body compacted together under the reign and rule of one Lord lesus Ephes 4.16 and the externall way by which the Saints enter into this fellow ship it is by baptisme as you may see Acts 2.41 Then they with the godly received the word and were baptized and so added but I have spoken of this formerly and therefore I passe it here 2 As Christ hath a Kingdom and that is spirituall in relation to the matter so he sets up Laws and they are spirituall the Laws of Christ in his Kingdom is 1 The law of love 2 The law of edification 1 The law of love Gal. 5.13 14. By love serve one another for all the Law is fulfilled in one word even this Thou shalt love thy neighbour as thy selfe and Jam. 2.8 It is called the royall Law of God Thou shalt love thy neighbonr as thyselfe this is the Law of the Gospel love to Christ and love to the Saints A new commandement give I unto you that yee love one another Joh. 13.34 Now this love breaks forth in causing the Saints to walke up according to every rule of the Gospel it constrains them to submit to every word to every comand of Christ it causeth the Saints to watch over each other to build up each other in the most holy faith to restore a weak brother with the spirit of meeknesse being falne Gal. 6.1 to beare one anothers burthens and so to fulfill the Law of CHRIST Thus CHRIST rules in and over his Kingdom by this law of love It is the end of the command of the Gospel love out of a pure heart and faith unfained 1 Tim. 1.5 He gives rules unto his people out of love he causeth them to obey out of love there is no condemnation in his law to his people but if they sin they have an advocate with the Father Jesus Christ the righteous 1 Joh. 2.1 who is a propitiation for their sins Here is love in the King love in the subjects love in Christ commanding love in Christians obeying a Kingdom upheld and maintained by the law of love O that the God of love would increase this love more abundaritly both in your and my soul 1 Thes 3.12 The Lord make you to abound in love one towards another and to wards all men O this love is sweet amiable pleasant Psal 133.1 love to the Saints love to all men it is the way to win them to the Lord Jesus 2 Tim. 2.25 This is the main law by which Christ rules in and over his Saints his Churches his Kingdom and this is spirirituall 2 There is the law of edification 1 Cor. 14.26 Let all things be done to edifying It is the law of Christ in his Church that all things should be done to edification for the building up of the Saints in their most holy faith therefore the Apostle 1 Cor. 10.23 makes light of that which tends not to edification All things are lawfull for me but all things edifie not that is it which a Christian should looke most unto that is it that will edifie most it is the end of their compacting and building together in faith and fellowship that they might edifie each other in love Ephes 4.16 All done in the Church is for the edification of the body or should be every Ordinance that Christ hath set up in his Kingdom is for Edification Watching over each other Exhortation Admonition it is all for edification Baptisme Preaching the Supper of the Lord Communion and fellowship it is all for edification and consolation as Christ hath appointed it Act. 2.41 to 46. 1 Cor. 14.3 Church censure excommunication it is an Ordinance appointed of God for edification to bring the sinner into the sight of his sinne and that should bee the Churches end in the use of it Give him up to Satan for the destruction of the flesh that the soule might be saved in the day of the Lord Jesus 1 Cor. 5.5 that is the end of this ordinance and should be the Churches end in the execution of it 1 Cor. 16.22 If any man love not the Lord Jesus let him be Anathema Maranatha let him be accursed till the Lord come so the word Maranatha implies it consists of two Syrian words Maran out Lord Atha come till our Lord come That is as I understand it till the Lord come either in a way of love convincing him by this ordinance or to judge and condemne him so that other Scripture seems to imply 1 Cor. 5.5 That his soule may be saved in the