takes her off from Jerusalem that Mountaine wherein they worshipped confining themselves to places therefore saith he Neither at Jerusalem nor at this Mountaine Now Christ doth not simply deny the worshipping of God at Jerusalem for we know the Churches worshipped God in their spirits at Jerusalem after Christs death but prophecyes of the abolishing of that legall and ceremoniall worship of the Jewes which was tyed to one place above another and indeed the worship of God under the Old Testament was in comparison of the worship of the Gospell fleshly or carnall not sinfull whereby they were tyed to many sacrifices and weary journies in going up to Jerusalem to worship But now there is great liberty and freedome wherein they professe God in ipirit So that to worship God in spirit and truth is to worship him after a spirituall manner from a spirituall principle in opposition to that legall state wherefore Paul cals himselfe a minister of the spirit and not of the letter Neither doth that place at all deny outward Baptisme for Christ saith The houre is already come when those that worship God worship him in spirit and truth When you will not deny Baptisme of water to be in use neither can a man truly worship God in any ordinance without he worship God in the spirit But Baptisme of water is a fleshly thing an outward thing which cannot be Object 3 admitted into the Kingdome of heaven for the Apostle saith the Kingdome of God is not meat and drinke but righteousnesse and peace and joy in the Holy Ghost Rom. 14. 17. Consider I pray thee the Apostle there meddles not with Baptisme Sol. but disswading them from offending one another in meate and drinke for some would eate flesh and some could not He tels them The Kingdome of God is not meate and drinke For those things were not commanded to be eaten or forbidded so that we should sinne if we doe or doe not eate But righteousnesse c. Now righteousnesse is the performance of all the commands of God to which Baptisme of water is a part as Christ saith Suffer me for thus it becometh me to fulfill all righteousnesse Christ did all things commanded and that as one of the commands of God So that this is no Argument at all except you can prove Baptisme of water to be the meate and drinke he there speakes of which can never be made manifest so that for thee to call Baptisme of water a fleshly thing it argues a carnall understanding of the commands of God But Paul cals it a fleshly thing for he saith We are the Circumcision Object which worship God in the spirit and rejoice in Christ Jesus and have no confidence in the flesh So that Paul relinquishes all outward things as Baptism and the like as fleshly worshipping God in the spirit Philip. 3. 3. This Objection is like the first where Paul points not at all at Sol. Baptisme but at his Jewish priviledges which he enumerates verse 5 and 6. Which very things he tels us be they which he meanes by flesh and hath not confidence in them Surely were we able to see how that we are commanded to glorifie God in soule body and spirit we should leave such carnall reasoning and not take Paulâ— arguing against Jewish outward Ceremonies abolished by Christs death as a ground against Baptisme of water which is grounded upon his death But water Baptisme ceased when spirit Baptisme came in and was not to Object continue after that for fire Baptisme devoures water Baptisme Behold into how great mistakes men run when they endeavour Sol. to vanquish the truth it selfe The Scripture expresly tels us Acts 10. That the Apostle Peter seeing Cornelius and those that were with him baptized with the Holy Ghost for the Holy Ghost fell on them as on the Apostles Acts 11. makes use of this as a ground to prove nothing could hinder him from being baptized with water Oh the subtilty of Antichrist who makes wise men even as it were mad to forge their owne reasons endeavouring to make that a ground of destroying water Baptisme which the Apostle used as an argument for the establishment of it But some say The Baptisme of water was onely used in the minority or infancy of the Church therefore when the Church grew higher in the knowledge of God they laid aside these things Therefore is it said in the Hebrewes We must leave the principles of the doctrines of Christ and go on unto perfection of which principles Baptisme is one which we ought now to leave Hebr. 6. 1. c. Whoever thou art that thus arguest against Baptisme by the same Sol. argument thou mayst leave faith toward Christ and the resurrection of the dead That I may clearly shew thee thy mistake of the Scripture consider the Apostle speaks to those who did owne those principles and reproved them not for owning them for Ch. 5. he tels them They had need to have them taught againe But for not encreasing in the knowledge of God Therefore he tels them For their time they had need to have beene teachers of others And so from these principles he drawes their thoughts higher into the mysteries of Christ So that the Apostle saith Leaving them we presse forward that is to say leaving now or at present to speake of them which yee know and owne already we will goe forward to speake of higher things which higher things destroy not the other which is evident if you consider the other to be the principles or beginnings of the doctrine of Christ Now the building destroyes not the foundation these beginnings and the other more perfect things are at perfect unity I but say some The Apostle saith He forgets those things that are behind Object and reached forth to those things that are before So that we must not onely leave them but forget them Phil. 3. 13. To which I answer The word forgetting is not to be taken Sol. for an absolute forgetfulnesse of all things he had before done for this Paul did not but in reference to the glory of perfection hee had in his eye he did as a man in a race running towards the prize he doth as it were forget all things behind him in respect of his continuall motion So in the things of God we ought day by day to presse forward till we come to the marke to the enjoyment of perfection So that there is no good ground for such an Objection for the Apostle James Commends them that are not forgetfull hearers but doers of the word But notwithstanding surely to be baptized is to know Christ after the Object flesh therefore saith Paul Though we have knowne Christ himselfe after the flesh yet henceforth know we no man after the flesh no not Christ himselfe 2 Cor. 5. 16. That we know not Christ after the flesh is true and yet it is as Sol. true that to be baptized is not to know Christ after the flesh this
corruptible things by himselfe for he is without beginning or end of dayes 13. God is a living God he is not a dumbe or deafe Idoll but one that lives for ever Time moulders all Idols in the dust but God is a living God God is not subject to time this infinite being cannot dye that is to say be subject to dissolution or corruption 14. Lastly God is present every where he cannot be circumscribed God is present in all places for he is an infinite one thou canst not say God is not here for he is every where knowing all thoughts searching all hearts if thou canst tell me where God ceases to be there will I prove to thee God is bounded limited and finite which in no sense can be said of the infinite being his spirit and presence are every where where ever God is there he imprints an appearance of himselfe to be there if thou goest into heaven that is to say into the highest place of glory the Psalmist will tell thee God is there Yea if thou makest thy bed in hell God is there There exercising his wrath justice and indignation If thou thinkest to hide thy selfe in darknesse the darknesse is as light to the Lord the darknesse and the light are alike unto God that is to say his power knowledge and wisedome cannot be separated from any place or from the understanding of any thing There is such darknesse in us that we cannot see but there is no darknesse in God that seeth our darknesse by his own light Psalme 139. Thus having according to my measure brought forth my understanding of what of God may be knowne viz. his power wisedome light love justice presence and the like all which tearms the Lord uses to expresse what he is to us in a way of relation to his creatures in tearmes that his servants are after some small measure capable to understand I shall proceed in the next place to shew wherein this excellency of the Lord Jehovab our God doth appeare Chap. III. Sheweth wherein that which may be knowne of God to us is made manifest viz. in the Creation and in the Lord Jesus and how it appeares in the Creation THat God is and that he is immutable incomprehensible mercifull wise c. he hath given us a very lively testimony to seal the truth of it God being unwilling to hide himselfe and his great glory decreed to bring it forth which we shall see clearly 1. In the Creation 2. In the Lord Jesus Both these are made manifest in the Scriptures These are the Golden pipes which empty forth the Golden uncorruptible Oyle of joy gladnesse and righteousnesse amongst the Candlesticks into the Lamps of the Sanctuary even into the hearts and spirits of the Church of the first borne whose names are written in the Lambs book of life These are the two great Ordinances which are displayed by the eternall word of God according to the Scriptures which are those Conduite-pipes which carry in them al that may be seen known understood or enjoyed of God by the Sonnes of men I shall speak of The Creation holds forth God both but in the first place of the Creation which is a glorious book in which hee that runs may reade and understand the excellency of the Lord which is which was and which is to come The meanest most naturall capacity may read God in every line of the Creation which shewes First That there is a God The invisible things of him from the Creation The Creation shews the God-head of the world are clearly seen being understood by the things that are made even his eternall power and God-head Rom. 1. 20. That is to say though God is invisible yet that which may be known of him is clearly seen that is understood by things that are visible Now the thing that may be known is this viz. his Power and God-head That there is a Divine Eternall God is apparent if we consider that there is not the least little thing in the whole creation or great thing which leadeth us not Step by Step into a GOD-HEAD In this World there are four degrees of things viz which have being which have life which have sense and which have reason some things have all four some againe only one yet every one preach forth this God The Earth Sea and Aire are very spacious bearing and sustaining all things that have life sense and reason and yet are themselves void of life sense or reason they are the nearest to not-being to annihilation The Plants besides being have life and draw nourishment and refreshment from the earth and aire The Beasts have being life and sense and seeke their food from the earth and plants Man hath all being life sense and reason he enjoyeth the Elements feedeth on beasts and plants and commandeth other creatures and discourseth of all things above and below Loe here this wonderfull order One thing serving another nothing is for it selfe From whence comes this distribution one thing serving another Who distributes things in this order From whence had they all their Originall Whether had they it from themselves or from another If from them selves either they had it alwaies or in time Alwaies they had it not for we know we our selves that now are once were not and if we had our originall in time How come we to have it since there was a time when we were not at all Surely we must conclude the author original distributer and proportioner of all these things in such an order and degree is one that was before us is above us which can be no other then God Himself Let us descend into particulars and consider the Elements of which things are compounded as fire earth aire and water Fire and water are contary so is the dry to the moist the nature of contraries is to destroy one another none of these two can be coupled without a higher power Surely this leads us to consider that great judge and wise disposer that orders things after such a strange manner We see very beautifull buildings stately palaces and our mindes presently without pausing upon it saith surely here hath bin some gallant work-man Thou seest a watch and presently viewest the ballance then the wheels and so at the last comest to the spring and seest that moving the watch but yet thou askest presently who made this spring and so comest to the watch-maker and beholdest motion in the watch while he that made it moves not at all thou seest the Sun move and must needs conclude it hath a first mover and that is none but God a begining-lesse and end-lesse Beer which must needs be the very God-head 2. So likewise as the world shewes there is a God it shews there is but one God for all things in the world point at unity Earth The Creation shews that there is but one God water aire fire are all for to make up on body all
us abundantly But we finde not in the Scriptures this work of the spirit to be called that Baptism of the Holy Ghost and fire which is promised to believers Therefore we finde the gifts of the Holy Ghost viz of tongues and miracles which is the Baptisme of fire to be promised to such as were already renewed or should be renewed before they were partakers of those gifts Therefore saith Peter Repent and be baptized and yee shall receive the gifts of the Holy Ghost Acts 2. 38. But if by the Baptisme of the spirit you meane the dipping or baptizing the soule into the death and resurrection of Jesus Christ which is the true mystery of the Baptisme of water That there is such a dipping or baptizing the spirit by faith I owne it and acknowledge it though in truth I finde this no where to be called the Baptisme of the Holy Ghost and fire prophesied of by John the Baptist and fulfilled in the Apostles in the day of Pentecost I might further shew you how the word baptized is attributed to other things in the Scriptures as to cups and vessels as it is said The Pharisees drinke not but first wash The word in the Greeke is baptize there cups and shew you how the Jewes had their baptismes or washings of severall things But these are not any part of the Baptisme commanded in the New Testament of which onely I am speaking neither tend they to my present discourse Therefore I shall leave those Jewish observations and shew you in the next place 4. The fourth thing I propounded that Baptisme of water was commanded to be preached and practised in the New Testament That Christ commanded Baptisme of water to bee Preached by the Disciples and to bee practised by the Saints which I shall evidence to you from severall places of Scripture and first from the Commission given to the Disciples Math. 28. 19. Saith Christ All power is given to me in heaven and in earth Go yee therfore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost And againe Goe yee into all the world and preach the Gospell to every Creature he that believeth and is baptized shall be saved Now that this Baptisme is with materiall water I thus prove If it cannot be meant of any other Baptisme then of water it must needs be the Baptisme of water But that it cannot be meant of any other I shall thus make manifest If it be of any other Baptisme then it is either of miraculous gifts of fiery tongues or miracles or else of the receiving of the spirit of regeneration or renovation if I may call that Baptisme but that it is not of the first is evident if we consider that this follows this Baptisme here spoken of Therefore is it said And these signes shall follow them that believe they shall speake with new tongues and worke many miracles which is the Baptisme of the Holy Ghost and fire But some may say It is not said those signes should follow them that were baptized but them that believed It is true it is said those signes should follow them that believe Yet so that they should follow such persons that believing were baptized is as true For if it be denied that they followed that Baptisme there spoken of then we must affirme they either are the same thing with baptized or accompany or goe before it or follow after it Now if any shall make this last promise to be all one with baptized the words must run thus He that believeth and shall work miracles and speake with tongues shall be saved wherein he wil be much mistaken For if you marke the words it is not said he that believeth and doth baptize others shall be saved But he that believeth and is baptized shall be saved In this Baptisme the man is passive to have an Ordinance administred upon him by another but when he saith These signes shall follow them that believe in my name they shall cast out Devils and speake with new tongues Here they are active they are to be Ministers of the Lord to others When he saith He that believeth and is baptized he speakes of a worke to be done upon the believer which is evident in Mathew as it is said Goe teach all Nations baptizing them The Disciples of Christ were to administer this Ordinance they were able to doe it but when he saith those that believe shall doe such things as he speakes of it is a promise of the Baptisme of the Holy Ghost and fire to them wherein their activity should appeare for they should doe great workes to others heale others But as for this Baptism of the spirit I shall evidence it to follow Baptisme of water more fully from the Scriptures But if any say these gifts promised accompany that Baptisme then I say they are not the same with it but companions of it and so are truly distinct from it And if any say those gifts goe before the Baptisme here spoken of this is a good demonstration that they are not the same with it But if any shall yet say these gifts follow the Baptisme spoken of in the alleadged text of Marke or Mathew then likewise it is cleare they are not the same with it But further to put this out of doubt if possible Consider The Apostles never gave the Holy Ghost but they did baptize the one they could doe the other was peculiar to an ascended Jesus Therefore saith John Hee viz. Christ shall baptize thee with the Holy Ghost and fire This is his sole prerogative Neither doe we ever finde the Apostles to be said to have given the Holy Ghost but this we finde them baptizing in the name of the Lord. But-may some say The Holy Ghost was given by the laying on of the hands of the Apostles and so he bids them teach and baptize that is to say doe Object you teach and be you instruments through your ministry of baptizing others with the Holy Ghost So that in this sense they did baptize as they were instrumentall in the hand of God Whosoever thou art that arguest thus I wish onely such a dealing Sol. from thee in this point as thou now usest thou sayst the Apostles baptized but this that they did was onely outward or external and yet wilt thou deny Baptism of water upon this very account because it it outward or externall Thou sayst they that preached laid their hands on the Disciples and the Holy Ghost was given unto them The Scriptures also say they baptized and the Holy Ghost was given Surely their preaching was onely outward till applyed by faith so as their preaching was so also was the Baptisme with which they baptized outward which they only fulfilled but themselves prayed to God for to send the Holy Ghost upon them who were before baptized in the name of the Lord Jesus as is undeniably made manifest Acts 8. verse 12. 15
what 86 Flesh Christ died in the body of flesh 31 32 Not to know Christ after the flesh what 133 c. G GOd is 6 Almighty 14 Eternall 7 Everliving 11 Invisible 7 8 Immutable Incomprehensible 7 15 16 17. Gospell what it is 37 90 How to be preached 97 Government a gift in the Church what 161 H HAppinesse of man discovered by Christ 62 Hell what 84 Helps a gift in the Church what 161 Heretike what 161 Humane nature what 20 It is anointed ibid. I IErusalem Christ died there What it is and Where it is 29 Image of God wherein man was created What. 17 18 Indifferent things to be determined by the Church 154 Infants Whether subjects of Baptisme 115. to 120 Intercession of Christ What and its virtue 61 Judgment of Christ What. 83 Justice of God What. 9 Justification What its severall kindes 47 48 49 K KIng the Lord Christ is King 68 69 Kingly office of Christ What. 68 Kingdome Christ hath a Kingdome over the World 69 Of Grace ibid. Kingdome of Glory What. 70 Kingdome to be resigned up to the Father how and when 72 74 L LAw how we are freed from it and how yet under it 53 54 55 Whether it be a rule of life 56 Lawes of Christ What. 70 Lamb Christ a Lamb slain before the foundation of the world 30 31 Leaving the principles of the doctrine of Christ what meant by it 132 133 Light Love the principles of true worship of God 5 6 Love to God What. 87 Lords supper its nature use and continuance 164 165 M MAgistracy its nature place and power 71 72 Manifestation of God in Christ how 4 Mediator betweene God and-man is Christ 45 Members of Churches how to be received in 151. To be admonished 150 Reproved 143. Rebuked 153. And for sin may be cast out 154. Of their duty to the Church 156 157. Ministers of the Gospell who 91 92 93 How to know them 93 c. Miracles their proper end and use 94 95 96 O OBedience taught by Christ 63 Object against Baptisme answered 30 c. Object against Scripture answered 65 Offences private What. 15. 2 Offences publique What. ib. Ointment poured on Christ What. 20 Once Christ was offered but once 28 29 Ordinances to be used in the Church what 162 P PArdon of sin Vide in Justification Partition Wall broken down 58 Perfection Whether to be enjoyed in this life 81 82 Perish What meant by it 40 Person whether three in God 21 22 Place where Christ was offered 29 Power in things of God 87 123 to 127 Praise What. 87 162 Prayer What. ibid. Priesthood of Christ What. 23 Priest Christ is the Saints High Priest 23 to 26 Principles essentiall to divine Worship and what they are 5 6 Prophesy its nature use and end 158 159 c. Propheticall office of Christ What. 61 Propher Christ is the Saints Prophet ib. Psalmes singing a gift what it is 163 Punishment for sin What Whether Gods people be punished for sin 57 R REconciliation of God and man in Christ 46 Reject the Gospell What. 39 Relation God is related to the Creature 10 11 Remember sin no more how to be understood 45 46 Resurrection of Christ and its virtue 60 Resurrection of the body 79 80 Rewards of Christ What. 78 c. Right hand of God what Christ fits there and the virtue thereof to us 59 60 61 S SAcrifice Christ is the Saints sacrifice 26 27 28 The true nature of this sacrifice 32 33. For whom it was offered 33 34 To whom it was offered 44. The virtue of it 44 c. Saints cannot comprehend God 16 Ought to be joined to a particular Church 151 Satan What it is to be delivered to Satan 151 Scriptures their true glory and divine authority 64 64 66 Separation Christs Church is a separated people 145 c. Serpent What. 43 Sin laid on Christ 45 Sin how God seeth it not 45 46 Sinfulnesse of man discovered by Christ 62 Sinners as sinners the subjects of the Gospell 98 Speaking Christ speakes language easy to be understood 66 67 Son of God how to be understood 22 Spirit of God What Ib. It is the true light 63 T Taught of God Christ or spirit what 63 Time What it is 7 Time when Christ was offered 29 Tree of life what and why Adam might not eate thereof 43 Types under the law fulfilled in Christ 58 59 V Victory of Christ What. 74 visible Worship What. 89 Unbeliefe the condemnation What it is 41 42 W WEapons of Christ What. 77 Weeping of Christ over Ierusalem how to be understood 40 Wicked men why so long unpunished 76 Will Of free will 75. Wil of man Christs enemy 74 Women Whether they may speake in the Church 159 160. Their duty ib. Word of God What. 758 Word of Wisedom a gift in the Church What. 158 Word of Knowledg a gift in the Church What. 158 Works Saints are justified by Workes how 48 Worship What the word signifies 3 What the true Worship of God is ib. The Invisible Worship What. 45 c The Visible Worship What. 89 THE INVISIBLE WORSHIP OF GOD. The Introduction That all Nations in all ages have acknowledged a God and that he is to be worshipped but have not knowne nor worshipped him aright IT is worthy our consideration in the entrance into this following discourse to consider how all people in all ages enjoying but their senses do from the principles of nature acknowledge a God The very Heathens were ashamed to deny this Ransacke all ages and wherever you finde men inhabiting either in East West North or South and you shall finde them agree in this that there is a God and this God is to be worshipped The Athenians built an Altar with this Inscription To the unknowne God Acts 17. 23. All people have a kinde of Religion and serving of God with prayers sacrifices and the like therefore the Heathens chose their Priests and others to have a care of their Gods and the service of their Gods Men of Learning and Fooles acknowledge this The Schooles of the Academicks Stoicks and Peripateticks rung of this doctrine The barbarous Indies gainsay it not But notwithstanding the harmony in this via that there is a God that this God is to be worshipped is so great and wonderfull yet the discord concerning this God what he is and what is his true worship is as great and strange The Athenians acknowledged him to be but knew him not Man being unable to comprehend the incomprehensible being hath from time to time according to his vaine imagination fancyed a God or Gods to himselfe The Romanes had as many Gods as Townes what they received any good from they reverenced as their God Hence it came that they worshipped the Sunne Moone Starres and Fire yea even Dogges and Birds for their Gods The people of Lycaonia perceiving a miracle to be wrought by the Apostles presently lift up their voices
by the Sacrifice of himself that is to say in these last daies Christ appeared and offered up himselfe to put an end to all other offerings and to put away sin This Christ did in the daies of Pontius Pilate and Caiaphas the High-priest which was many yeares since But I know some are ready to object and say How can this be For Object he was a Lambe slaine before the foundation of the World which if true how is it that he was slain in time at Jerusalem except he was often slaine I Answer It is very true that Christ was slain but once according Sol. to the Scriptures and that in time in the end of the world and yet as true if truely understood that hee was slaine before the foundation of the World Which I shall demonstrate clearly from the Scriptures To see the truth clearly Wee must consider Christ Jesus in his 1 Pet. 1 20. death 1. In the decree of God and so he was fore-ordained before the Christ slain by the decree of God foundation of the World And all things were present before the Lord before they had being in reference to us they were in the decree councel and purpose of the Lord so was the Lord Christ in Gods decree and councel before the World He calleth things that are not as though they were What are only actually alone with us in time were truely present with him before all time who is not included in any time 2. In the vertue of his death and so he was slain before the foundation The vertue of Christs death was before the foundation of the World of the world Christs death had an influence into the times past as well as times to come therefore called The blood of the Covenant Now we must know that there was a Covenant made between God and Christ wherein it was agreed that Christ should die in time and the vertue of that death which was from eternity in the Eye of the Father should speak for all his generation in all ages therefore the Fathers of old believed not in a Christ already then come but to come even in the flesh and therefore God led them by the hand to look to a Christ to come through many Types and Sacrifices which when Christ came all ceased Christs death was that price that was laid down for all his generation in all ages and this is Christ the same yesterday and to day and for ever 3. We are to consider Christs actuall death which was accomplisht Christ actually died in time by the Jewes therefore saith the Apostle The same Jesus whom ye have crucified hath GOD Raised up and thus was Christ manifest in the last times Jerusalem was not actually alwaies Pilate not alwaies for we know that State City and those persons had a begining and ending no more did Christ die actually before the World was that he might dye hee took upon him flesh and was made like to us which is only done in time for we first are in the Wombe then brought forth encrease and dye so did he yet notwithstanding the vertue of Christs death through the will of God is as great as if hee had actually suffered before the World was which he did not but only once in the end of the World And yet is Christ a priest for ever after the order of Melchisedeck Christ died once and dyed no more yet the benefit remaines for ever So that as the Sacrifice is fully accepted by the Father who views it since it was offered so it was accepted by him that saw it before it was offered for all things that God doth before us in time which time the Scriptures tels abondantly himselfe hath made ordered and disposed which time is that space wherein things are done successively hee saw liked ordered and decreed should be before time was Chap. IX Wherein is shewne how Christ offered up himself and the true nature of that Offering 5 I am now to proceed and shew you how Christ offered up himselfe How Christ offered up himself unto GOD which I shall demonstrate these two waies First By the power of the eternall Spirit This Sacrifice was no Christ offered up himself by the Spirit ordinary one it was his owne body therefore the power must be sutable which was the Spirit of God that did sustaine him enable him to dye and raised him from the dead therefore saith Christ I 1 Tim. 3. 16. 1 Pet. 3. 18. lay down my life and I have power to take it up againe therefore is he said to be justified in the Spirit and quickned by the spirit That Eternall Spirit that dwelt in him suffered him not to lye in the grave For it was impossible he should bee held of death that was filled with the fulnesse of GOD in whom the Eternall Spirit was Secondly Christ died in the body of his flesh It was impossible the Christ died in simple Word of God die therefore the word was made flesh For as the body of his flesh much as the Children were pertakers of flesh and blood Christ himselfe tooke part of the same that through death he might destroy him that had the power of death so he in the flesh abolished the enmity therefore it is said God was manifest in the flesh in reference to his death and justified in the Spirit in reference to his resurrection Therefore saith Peter Christ Eph. 2. 16. Col. 1. 22. 1 Tim. 3. 16. 1 Pet. 3. 18. 4. 1. suffered for sins the just for the unjust being put to death in the flesh A fleshly body was prepared by God for Christ to suffer in and so he gives them his flesh a sacrifice for sin 6. Thus through the guidance of God I am now come to speak of the nature of this Sacrifice which I have discovered to be the Lord Jesus his flesh body and blood offered upon the Crosse at Jerusalem in the end of the world by the eternall Spirit for sin The excellency of its nature by a six fold demonstration First From the purity of it Under the Law their offerings A pure Sacrifice Levit. 1. 3. 10. Mal. 1. 7 8 9. must be without blemish therefore the Lord reproves the People for that they brought that which was torne and the lame and the sick saying thus Ye brought an offering should I accept this of your hands saith the Lord which is as much as if he should have said I the Lord delight not in but abhorre lame blinde imperfect offerings I must have one without blemish But now seeing all these unblemishable Lambs c. under the Law could not take away sin either a Sacrifice without spot and blemish must be found who is sufficient to take 10. Joh. 1. 29. 36. Heb. 9. 14. 1 Pet. 1. 19. away sin or else sin must remain therefore the Lord Christ steps in Wherefore when he cometh into the World he saith Sacrifice and Offerings
through sufferings to bring those many sonnes unto glory which sonnes are called his family his house houshold spouse his city his souldiers his purchased ones which he governes orders disposes rescues and traines up to eternall life for Christ is faithfull as a sonne over all his house As they are his Children given to him so we are to consider them in a present condition of enmity to him for he reconciles them And therefore it is said Christ died for the ungodly for sinners Rom. â— even for rebels enemies and traitors to himselfe Such who bid defiance to the God of heaven for these Christ died as I shall shew more in the virtue and effect of this sacrifice which I should now speake of but that I must first remove an objection that lyes in the way The Scripture tels us that Christ by the grace of God died for every man Object Heb. 2. 9. 1 John 2. 2. and that he is the Saviour of the whole world and the propitiation for the sins of the world how is it then that you say he offered up a sacrifice onely for some chosen ones In answer to this Question I shall first shew you how the Scriptures Sol. are mistaken then shew you how it cannot be that this sacrifice was offered for every individuall son and daughter of Adam as the objectors conceive 1. Concerning the Scriptures upon which this objection is bottomed I shall onely instance the principall As first that in the Hebrewes Who by the grace of God tasted death for every Heb. 9. man From whence they inferre every particular person in the world to finde the truth of this Scripture Let us see the truth of it by comparing it with what followes this every man in the next verse is declared to be many sons yea brethren and children The word in the Originall is for all which we must take with some limitation It is said All Judea came out to be baptized of John in Jordan Now I suppose no one will imagine he meaneth every particular person every infant but a great number so here by all we may understand a great number Or if you reade the word every one we likewise reade that Jesus Christ commanded the Apostles to preach the Gospell to every Creature By every Creature I suppose we take not in the beasts of the earth fishes of the sea and fowles of heaven if without all limitation we take the word we cannot except them except we deny them to be creatures which I hope we are all better informed So that Christs dying for every man must be restrained to those onely Christ intended it namely those many sons whom God appointed unto Glory The next Scripture is that in John which saith He is the propitiation for our sins and not for ours onely but also for the whole world From whence many inferre that Christ is a propitiation for the 1 John 2. 2. sins of every individuall person in the world strengthening their opinion from those Scriptures that affirme Christ is the Saviour of the world And God so loved the world and would have all men to be saved In answer to these we must necessarily be able to distinguish concerning this word world For I affirme it is not alwaies taken for every particular one Therefore it is said And the great Dragon was cast out that old Serpent called the Devill and Satan which deceiveth the world Which world is onely meant of the wicked or of many in the world Therefore it is said in the Verses before that there was warre in heaven Michael and his Angels fought against the Dragon and his and there was a remnant in the world a woman in the wildernesse that was not deceived So that by the whole world is onely meant those that were deceived in the world So it is said all the whole world wondred after the beast which is not meant of every particular person therfore is it interpreted afterward to be all those that dwell on the earth whose names are not written in the Lambs booke of Life In another place it is said God was in Christ reconciling the world to himselfe not imputing their sinnes Now we know the Lord doth impute sinne to some therefore is it not of every one that he speakes So it is said God is the Saviour of the world and yet in another place the world shall be damned So that it is very evident where he saith he is the propitiation for ours and the whole world he meanes them that did believe and hereafter should believe all them he writes to and all in all ages that shall be saved and so the rest of the Scriptures must be understood The world is sometimes taken for every individuall sometimes for many for some of all sorts for the Gentiles before it was said salvation is of the Jewes But now of the whole world that is to say of Jewes and Gentiles Therefore it is said God so loved the world that whosoever believed should not perish He so loved it that is to say after such a manner as those that is Whosoever shall believe should not perish So that his love is clearely restrained to them that should believe Therefore the Scriptures so often speake that God hath chosen a people out of world the poore of the world he hath redeemed us out of every nation kindred and tongue some of all nations So that as there are two worlds spoken of this world and that world namely the world to come so there are subjects of both worlds which subjects are called the world and they are either the world of the ungodly that cannot receive the truth or the world that shall be saved and is reconciled unto God The Gospell is declared to be glad tydings to all Luke 2. 10. Object What I have said before is a sufficient answer to this for all is Sol. taken for some of all and therefore saith the Scripture It is the savour of life unto some and of death unto others 2 Cor. 2. 16. The Gospell is to be preached to every Creature which could not be if Christ Object died not for all Math. 28. 19. To which I answer True it is the Gospell is to be preached to Sol. all and yet Christs death is but a sacrifice for some the publication of the Gospell is universall the application particular The Sunne shines on good and bad some things it quickens others it withers Now the act of shining is a like to him that is blinde and him that sees but the virtue of it is onely to some particulars A man that is blind hath not the benefit of the light this appears more plain if we consider what the Gospell is that is to be preached What the Gospell is that is to be preached to the World It is that there is life and salvation freely in Christ for sinners which is to be told preached and declared to all men yea every man but now
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
of their Authority If the Scriptures were not to be believed above their words why doe they seeke to prove their matter from them Nay which seemes a wonder to me these very bruits for I can give them no fitter name that deny the Scriptures doe often times bring Scripture to prove their deniall of them Sometimes they object to us the seeming Contradictions that are in them telling us the Word of God cannot contradict it selfe and for this they alleadge the Scriptures that say God cannot lye and the like by which doe they not set to their seales that God is true and the Scriptures his word Yet a little further let them set aside the Scriptures and bid them reason of any thing and what will they then say How will they prove what they say Will they prove their assertions from some undeniable principles From whence I pray you fetch they their principles It is either from nature or from grace If from nature that is corrupted Who can bring a cleane thing out of an uncleane thing Nature teaches not the true Worship of God If from grace Where is this grace made manifest And if it be not manifest who will believe them For the proving of doubtfull things is alwaies by things more known If it be made manifest surely then t is in the Scriptures Well To conclude this Consider that heavenly stile faithfulnesse in reproving as well great and small that sweet unity that is there that majesty and authority that is to be found there and in no writing else that almost all men that have ever seene them stand in admiration of them which are an evident demonstration of the excellency of them But there are many things in the Scripture that seeme incredible as Sampsons staying so many with the Jaw-bone of an Asse and Christs being Object borne of a Virgin and Noahs Arke and many more To whom doe these seeme incredible Dost thou believe there Sol. is a God If thou dost Why shouldest thou thinke it impossible for him to bring to passe these things And if he tels us these things are so why shall we not believe them But it may be though mayst say there are many things that seeme to contradict each other What then Are they not true because thy narrow foolish and shallow heart cannot comprehend it There are many things in nature which thou canst give no reason of Why quarrellest thou not with them also and with that God that made them If thou understandingly didst but reade them I dare say thou wouldst say there is not one thing in the whole Scriptures needlesse nor any Contradictions Some things in them are figures some histories some lawes which all hold forth the majesty soveraignty and excellency of the Lord. I shall for the present say no more of the rule of discovery but this That he that shall deny the Scriptures to be the Word of God is a bruit beast without any bounds yea he is but an Atheist that cannot chuse but deny God himselfe The fourth thing is the manner of discovery The light of God The manner of discovery reveales the mysteries of God And this is 1. Ministerially God discovers himselfe by his Ministers but Ministerially more of this hereafter 2. Plainly The Lord Jesus delights to speake after a familiar Plainly manner to the soule teaching it by wordes easy to be understood Christ spake in Parables how say you then he speakes plainly Object Sol. To that I answer It is true there was a time when Christ spake in Parables but yet it is worth our observing that he used such parables that the very Jewes that heard him knew whom and what he meant by his Parables But further I say likewise that Christ spake afterwards to his Disciples plainly not in parables which the Disciples acknowledged saying So now thou speakest plainly If you looke to the manner of Christs speaking it is most plain making use of the plainest similitudes that could be Thus did the Apostles preach not with entising words of mans wisedome but with plainesse of speech in demonstration of the spirit and power Which when I consider I cannot but wonder at the imposters deceivers and deceived of this generation who come with high swelling words and uncouth language that in truth their words are harder to be understood then their matter who speake as if they desired rather to have their persons wit eloquence and elocution advanced then the Gospell of Jesus He is not now among many wanton Christians thought worthy of hearing that hath not an art of copying some new expressions to paint and indeed adulterate and counterfeit the truth Well I am sure Paul was of another minde that said He had rather speake five words which he understood then ten thousand in an unknowne tongue These men to my understanding doe as if a man minding to shew forth the excellent proportion of a beautifull man should build a faire and beautifull Turret or Scaffold very high and sets the man upon it which indeed Eclipses the beauty of a man and fixes their eyes on the beautifull structure he stands upon They pretend to hold forth Christ but in truth t is their owne words not Christ that is so much doted or admired by these Disciples of whom through their faire words they have made merchandise for Satan Lastly Christ teaches the soule infallibly there is no guile in his mouth his words are not yea and nay but the truth of God the unquestionable truths of God he speakes not at peradventure I thinke this is true I suppose it to be true and the like doubtfull phrases but saith This is the voice of the God of the Lord of him that cannot lye Oh blessed are all that are thus taught of Jesus Christ his words are the sure words of prophecy whereto wee doe well to give heed Lastly A word or two to the subjects to whom this light reveales The subjects to whom this light is discovered the matter I have before showne to be the substance revealed and they are two fold according to the diversity of the matter revealed Now the matter revealed is either the mysteries of the Fathers love to a poore soule which is hidden from the wise men of the world and this the true light discovers onely to the children of the Kingdome Or else 2. The matter revealed is the truth of God barely and nakedly as it is in it selfe without the soules interest in it to whom it is revealed And in this sense Saul was among the Prophets and the Spirit of God was upon Balaam whereby he knew Israel to be blessed though himselfe partook not of that blessing In this sense the spirit gives gifts to the rebellious this is a receiving truth but not in the love of it from which a man may utterly fall away Though a man hath all knowledge yet if he be not a chosen vessell of the Father and have not the
be Christs enemy and Christ such a mighty and just King Object how comes it to passe he lets them remaine so long unpunished I shall propound onely these three reasons Sol. 1. Because he is unwilling that any should perish but that all should come to repentance And because he would have all to be saved that is to say if God should have cut off Adam when he sinned or should destroy all sinners now what would become of all the chosen ones of God that shall be begotten of their loynes Had Adam sinned the great designe of God in bringing forth the man Jesus had been frustrate for he was the Sonne of Adam God would rather the ungodly should be here a long time then any one of his should perish So that I say Gods being unwilling that any should perish is meant onely of any of those whom he hath ordained life for which is the ground why he suffers the wicked to have a being and to continue so long and not because Christs death was a sacrifice offered for their sinnes as some ignorantly surmise 2. Because God would exercise the faith and patience of his Saints therefore is it said when God had foretold the warre Anti-Christ should make with the Saints and that he should at length be ledde into Captivity Here is the patience and the faith of the Saints 3. God through the enmity of the world advances his mercy in his Sonne and his justice in the worlds ruine Were not there great enemies the conquests of our King would not appeare so glorious Thus have I briefly showne the victories of our King Vnder whose feet the Father hath put all things Heb. 2. 8. If all things be put in subjection under Christs feet how is it said he must Object reigne till he hath subdued them for the first assertion seemes to imply he hath nothing at all to conquer I answer Christ is said to have all put under him in that he Sol. is Lord of all and all power in heaven and earth is given to him Yet saith the Scriptures Wee see not all things put under him that is to say though God hath made him Lord of all yet we doe not see his enemies fully destroyed Wee see sinne and death which being put under him must be subdued to him Therefore saith the Lord to our Lord Jesus Sit thou on my right hand till I make thine enemies thy footstole Christs enemies are his captives whom as they all banded against his person he destroyed yet still rebell against him as in his members whom he must destroy for he must reigne till all his enemies of all sorts be subdued unto him 7. I am now come to speake of his souldiers and they are fourefold Christs souldiers are The Angels 1. All the Angels of God they are ministring spirits at the commands of Christ therefore saith Christ to Peter Thinkest not thou that I can pray to my Father and he shall give me more then twelve Legions or hands of Angels for they doe homage to Christ When the first begotten of God was brought into the world saith God Let all the Angels of God worship him Therefore we heare so much of Gods sending his Angels to destroy his enemies and to encampe about his servants T is they that excell in strength and doe the commands of God Therefore are they called Christs Ministers Math. 13. 41. Which powre out the vials of Gods wrath Revel 14. 19. 2. The Saints they are made more then Conquerours through The Saints him that loves them An excellent description of this King and this Army of Saints you may see in the 19th of Rev. 11. to the end of the Chapter 3. The World God sanctifies or sets apart Cyrus to doe his The world pleasure God makes his enemies to serve him in the ruine one of another Rev. 16. It is said the ten hornes which be interpreted ten Kings shall hate the Whore and make her desolate God many times makes use of one Oppressor or Idolater to destroy another 4. And lastly The whole Creation is Gods hoast therefore The whole Creation it is said The Starres in their course fought against Sisera God makes use of Sunne Moone and Starres for the accomplishment of his Victories Therefore are these called the hoast of God Christs weapons 8. His weapons he uses bespeak him to be wonderfull none other but the mighty God I shall onely instance these three 1. His death 2. His word 3. His Spirit Weapons of another nature then the world dreames of 1. His death therefore is it said By meanes of death he overcame His death and by his death he shew all his enemies as Sampson when he died killed many at his death so our Conquerour by dying kils slayes and crucifies his enemies And these are the weapons that Christ armes his Church with for by their sufferings the truth is advanced And herein holds that saying true that the bloud of the Martyrs is the seed of the Church His Word 2. By his word Christ when he goeth forth to battell effects his ends obtaines victory by the words that proceede out of his mouth If Christ sayes to the Figge tree Wither thou behold immediately it dryes up His word is a sharpe sword able to divide between the marrow and the bones With which he smites the Nations which Rev. 19. 15. word is Christs command for the accomplishment of his minde and Every word that proceedeth out of his mouth returneth not till it hath accomplished that whereto it was sent 3. By his Spirit Our weapons saith the Apostle are not carnell His Spirit but spirituall mighty to throw downe strong holds Which serves sufficiently to detect the falsity of that doctrine that shrowds it selfe under and propagates it selfe by secular or civill authority The wed of the Lord which indeed is spirit and life hath a sufficiency in it selfe to defend it selfe and propagate it selfe from one family Towne City County or Kingdome to another which spirit is the powerfull operation of the word of God the spirit of truth Oh what is so strong as truth It is true Christ makes the weapons of the world to serve him but the weapons he hath approved and ownes and hath put into his souldiers hands to fight withall for the mannaging of the affaires and the subduing of the enemies of his spirituall Kingdome are on ly spirituall and not at all carnall Which we may see lively set forth where is said Christ sits on a white horse judging and making warre in righteousnesse who is cloathed with a Vesture dipt in bloud and his name is called the Word of God 9. The Lord Jesus is righteous in his warfare he is faithfull in rewarding Now by the rewards of Christ we must not understand Christs rewards that there is any excellency in the Creature as his owne which deserved these rewards but the reward is of grace of him that
to Antioch being a good man and full of the spirit Thus was Paul and Barnabas separated by the Church for the worke of the Lord. Now I desire you to minde this that the power calling and enabling any to preach the Gospell and baptize is no other but the same power for the nature of it that carried out and enabled the Apostles and Evangelists of old to preach and baptize I say the Church hath power to appoint or separate any whom God hath made willing able to do this as a part of the work of the Lord for Baptisme of water is an ordinance in relation to Church fellowship which is visible And surely the Church is not destitute of power for the accomplishment of that which is so necessary in visible fellowship namely the administration of that Ordinance It is true say some many may preach the Gospell but are there any who Object so preach it as the Apostles did for the word in the Greeke speaking of the Apostles preached is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Christ in his Commission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach the Gospell which holds forth a preaching with authority having a message to deliver which word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Gryer So that the Apostles preached even by way of Preclamation as it were But speaking of the scattered brethren Acts 2. It is said They went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Preaching after such a manner as any other might doe declaring the Gospell of peace but so that the administration of Baptisme is tyed to such who preach in the first sense and not to them that preach in the latter sense In answer to this objection I say That the Greeke words Sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are promiscuously used in the Scripture So that from them there is no good ground of such a scruple for in the 8th of Acts verse 15. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as it is said there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but verse 8. we shall see the same preaching of Philip to be held forth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there it is said They believed Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelizing or preaching the things that concerne the Kingdome of God The same word is likewise used in the last verse And so Paul expresseth the true nature of his preaching by the same word saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes we finde the preaching of the Gospell to be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 8. 25. so Acts 11. 19. There it is written They went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching the word to none but the Jewes By which it is evident that the preaching the Gospell is not so restrained to one particular word as no other word is sufficient for the holding of it forth But further the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a preaching a joyfull message like a good messenger from which I shall conclude that the Preacher of the Gospell He that believeth and is baptized shall be saved is the true administrator of this Ordinance But may some say Many that have professed to be the true administrators Object of this Ordinance and have administred it upon severall persons doe now deny it so that except there be some visible miraculous demonstration between them that doe truly preach the truth who are really sent of God and them that onely seeme to be so and in truth are not we are like to be deceived in the Administrator and so the Ordinance will be without effect In answer to this Grant that many may fall from what they Sol. professe and professe what they doe not really enjoy and seeme to be what they are not Yet notwithstanding we need not expect miracles of distinction nor question our Baptisme for mens denying what they professe it is neither a new nor a strange thing many in the Apostles dayes did so and Judas one of the twelve fell from his profession and ministry too yet the doctrine that Judas was commanded to preach did not fall in his fall Suppose a wicked man may speake the truth to thee who wast ignorant of it and God should make that truth to be powerfull in thee and that many should afterward deny it shall their unbeliefe and back-sliding make the faith of God of none effect God forbid So if a man preach thou oughtest to be baptized and thou dost submit to the will of God if he denies it thy Baptisme is true for indeed it is not essentially necessary to the administration of Ordinance of Baptisme that the administrator should be such a one that shall never deny the truth for if so it must be revealed from heaven who shall continue before we may be assured of a true Minister which we have no ground in all the Scripture to expect neither is that any ground at all for us to submit to that or any ministry Visible appearances are the ground of visible administrations and our faith and practise is not tyed to the persons of any but to the doctrine of Jesus Christ So that if any one comes in the name of a Disciple preaching the doctrine of Christ and God makes us to see it our duty to conforme to his doctrine wee should not question so much his calling as manifest our ready conformity to the will God I shall onely add this to this particular that I cannot finde that Gods people were ever made uncapable of doing their duty for want of an administrator But the same God that enjoynes the observation of a command likewise provides a sutable way for the execution thereof 8. The next thing to be spoken to are the subjects of Baptisme Of the true subjects of Baptisme of water which without guesses suppositions or strained consequences we shall finde plainly discovered to be Saints visible professors believers Therefore saith the Scriptures He that believeth and is baptized Baptisme followes faith as Peter evidently demonstrated when the Eunuch asked What hindred that he might not be baptized saying If thou believest with all thy heart thou mayst So it is said that Crispus and many Corinthians believed and were baptized they are such that repent and gladly receive the word these and these onely are the true subjects of Baptisme But may some say It is true visible believers are subjects of Baptisme so Object also are the Infants of believing parents therefore you doe amisse to restrain it to them that make an outward profession of the Gospell These late yeares have so abounded in this controversy that Sol. I might well spare my labour of answering any other wayes to it then by advising thee to consider what hath beene written by others but seeing it remaines still an objection I shall endeavour briefly to remove it out of thy way and therefore will shew thee that infants are not the subjects of Baptisme which I shall onely demonstrate by two
Canaan and so circumcision a seal of that it nothing proves children to be baptized for as a fleshly promise was made to carnall persons yet in a sense all holy for Israel was a holy Nation so a spirituall promise is to spirituall christians the true spirituall seed of Isaac of the Lord Jesus But further if this outward Covenant be the ground of circumcision why then were not females circumcised as wel as males except you will deny them to be in the Covenant but if you say the Covenant was a Covenant of outward Ordinances of which circumcision was a signe and those Ordinances were the ground of circumcision then likewise demand I whether that if this Covenant be a ground of circumcision all that are in that Covenant ought not to be circumcised if you say they ought not then that is not a sufficient ground of circumcision but if you say they ought then why are not the females circumcised except you deny them to have a right to the Covenant which I judge you will not doe The truth is there is nothing more evident then this that it was and is the command of God which is the true and sufficient ground to administer any Ordinance upon But further if the Covenant was the ground of it why was Ishmael circumcised who was the child of the Bond-woman who was cast out and why were not believers circumcised who were in the Covenant though not in Abrahams family as Lot Job and others much more might be said of this if that I could now stand to enlarge my selfe But yet some say Circumcision came in the roome of Baptisme and so Object those persons that might be circumcised may also be baptized which proves the Baptisme of Infants In answer to this I say First That the Scripture saith not that Sol. Baptisme came in the roome of Circumcision for that place which men usually urge to prove it viz Coloss 2. 11 12. proves no such matter for truly if we minde that place the Apostle there shewes how that the circumcision of the flesh made with hands is not that which cleanseth us but t is the circumcision of the heart that is to say the cutting off or destroying those lusts and corruptions that are in the body of the flesh Which is by the Circumcision of Christ If we seriously consider it we shall finde circumcision ended in Christ for he kept the whole Law to which circumcision bound the Jews and fulfilled it for us And whereas the Apostle saith Buried with him in Baptisme wherein also yee are risen with him through the faith of the operation of God He goeth forward to confirme them in this that their compleatnesse was in the death and resurrection of Christ which they held forth in Baptisme I professe seriously I have weighed that Scripture and can finde no other ground to judge it proves Baptisme to come in the place of circumcision then this because Baptisme followes in the next verse which if that were a good argument to prove it we might as well say because in the sixth verse of the said 2. of Coloss it is written As ye have therefore received Christ the Lord so walke ye in him and in the seventh verse Rooted and built up in him and stablished in the faith c. that to be rooted and built up in Christ comes in the roome and place of walking in Christ and so walking in Christ must cease because we are rooted in Christ which would be strange doctrine I confesse there may be some allusion between baptism and Circumcision but that the one should answer the other in every particular is quite contrary to Scripture or that Circumcision succeeds baptisme I see no proof of it but rather the contrary for I shall shew you cleerly that there is no ground at all to baptize infants now because they were then Circumeesed which I thus prove First I say for Circumcision of infants it was expresly commanded of God but t is not so in the baptism of infants Secondly The male was only to be Circumcised but both male and female beleeving in Christ are to be baptized Thirdly The command for Circumcision was not the institution of baptisme which is evident for that those persons who were circumcised were by another commission commanded to be baptized neither did baptisme put an end to Circumcision for both were in use under John Baptist together againe the subjects of the two ministrations are far different the one a naturall see the other a spirituall seed now we know no other spirituall seed but beleevers visibly professing their faith Though we have not an expresse command to baptize infants yet there is Object a virtuall command in Circumcision To this I answer The conformity to a command must not Sol. outgoe the command now if there be any command in Circumcision it binds only according to the extent of Circumcision which was only to the males and to them at eight days old neither before nor after so that if infants were from thence virtually commanded to be baptized they must be only male infants and those must be baptized on the eight day but surely these virtuall commands are but the streynes of wit to put a faire glosse on a foule matter to prop up a rotten house ready to fall But children were dedicated to the Lord formerly therefore they may be Object baptized By the same argument because the Temple and all the Vessels in Sol. it were dedicated to the Lord they may be baptized Oh that we once would cease to exercise our wit in drawing out institutions according to our owne inventions from meere bottomlesse allusions There are many other Arguments which are produced for infant Baptisme as that of their being holy and of such is the Kingdome of heaven and the root is holy and so are the branches with many other which in truth have no force at all to conclude it either a duty or lawfull to baptize them at best they conclude but probably and not demonstratively which suppositions will not warrant our practise about the administration of such an Ordinance as Baptisme is If thou desirest a further answer to these or the like objections I shall entreate thee to consult seriously first with the Scriptures and then with their writings who shew its vanity from the Scriptures as Master Tombes his works and many others to which for the present I referre thee Chap. V. Sheweth the true manner of performing this Ordinance with the right principle and power that carries a soule forth to the practise of it 9. THE ninth thing I propounded to speake of was the true The manner of the administration of Baptisme is by dipping manner of the administration of this Ordinance which I will dispatch with as much brevity as I can and shew you that the true manner is by dipping or plunging the whole body into the water I shall prove this to be the manner and the onely manner from the