Arguments First Those persons are onely to be baptized whom Christ gave Arg. 1 Against infant Baptisme a Commission to his Disciples to baptize But Christ gave a Commission to his Disciples to baptize none but visible professors of the Gospell of Christ Ergo Onely professors of faith are to be baptized and so not children because they cannot professe faith The major or the former proposition is evident for if they baptized others then Christ commanded them they set up an Ordinance of their owne and were guilty of will-worship and taught for the Doctrines of God their owne traditions If any one shall deny this I desire he would shew me in the Scripture where the Lord Jesus hath declared his approbation of any mans setting up an Ordiance in his owne house which he himselfe enjoyned not with the reasons for such an assertion and we will fully consider of the matter The second proposition is likewise cleare if we consider the Commission given to his Disciples to baptize we shall see the persons expresly denominated to be believers as first that in Mathew where Christ saith Goe teach all Nations baptizing them From whence many though exceeding ignorantly lay a foundation for infant sprinkling concluding all nations are to be baptized and infants are a part of nations therefore to be baptized not knowing they may as well conclude all Heathens Infidels Barbarians Idolaters and the worst of men or any part of the Nations may be baptized by the same argument but the truth is these words are a cleare deniall of infant Baptisme for they are first commanded to teach the Nations and then baptize them that is to say them that are taught as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 included in the verb and that this may appeare to be the cleare minde of the spirit we will shew you it cannot be meant otherwise for if he meanes not them that are taught then they have a command to baptize unbelieuers which surely no man that pretends to know Christ dares to affirme But say some they are to baptize those that they teach which teaching is Object their outward declaration of the Word so that to whom they outwardly preach the word they may administer baptism To this I answer first This is not the true meaning of the word taught for the word signifies so to teach as to make Disciples they Sol. were to make Disciples as instruments in the hand of God as co-workers with the Lord and them they were to baptize and if it should bemeant to al to whom the Word was to be preached whethey believe or no this excludes Infants except we affirme we are to preach the Gospel to Infants of daies that are not capable of understanding our words which I think will never be-proved and as it excludes them it includes all unbelievers who hear the word and obey it not which is contrary to truth Again in that Scripture in Marke Goe preach the Gospel to every creature and he that believeth and is baptized shall be saved Faith is still put before Baptisme if any shall yet say Christ gives a Commission to Baptize any other then Believers let them set down where it was given and when and we will seriously weigh that Commission The second and last argument I shall at present propound though the first alone is sufficient against Infants Baptisme is this That which confounds the Church and the world making them both one is altogether unlawfull But Baptisme of Infants doth confound the Church and the world together therefore unlawfull The first is evident and so is the second if we consider that all men by naturall generation are but of this world naturall a naturall man begets a sonne in his own likenesse no man is born a Saint by virtue of his naturall birth the children of Believers and unbelievers are all in one state in respect of visible appearance But may some say that children of Believers are in the Covenant and so Object are not of the world therefore they may be Baptized If they are in the Covenant they are either in the Covenant of grace or some outward Covenant of Church Ordinances if any Sol. say they are in the covenant of grace I say they are all of them so or some of them so that all are not so consider what is said of Esau Ro. 9. and indeed election is no ground of Baptisme to be administred but profession but if you say they are in an outward Covenant I demand the proofe of such a Covenant in the Gospel but if any say there was an outward Covenant of Churchfellowship with Abrahams natural seed so now with the natural seed of all believers be not too hasty in your conclusions consider the Scripture there is now no Seed of Abraham according to the flesh who are the onely people of God but if we believe we are Abrahams children so that as Abrahams naturall seed enjoyed many jewish priviledges so now Abrahams spirituall seed enjoy spirituall priviledges Abraham was in a double capacity as a Father of many Nations in the flesh to whom pertained Circumcision the giving thelaw c. as a Father of the faithfull and so believers are only his seed But the promise is said to be unto them Acts 2. 38. The promise is to you Object and to your children therefore if the promise be unto them why may not they have the Seale of the promise Consider in answer to this two things 1. Those to whom the promise is made are commanded first Sol. to repent and be baptized so that if the bare being in the promise without reference to faith was a sufficient ground for the Apostle to baptize them I see not to what purpose he exhorts them first to repent Secondly consider the restriction of the promise 't is even to as many as the Lord our God shall call which must be restrained only to them whether you take the promise to be meant of remission of sins for this is given to no man but upon believing or if you mean outward ordinances they are onely for the called baptisme Church fellowship breaking bread prayer all are for the called who are onely able to act faith in them But children were circumcised and Baptisme comes in the roome of Circumcision Object therefore may children be baptized This reasoning from Circumcision to Baptisme of Infants will not hold for if you say the ground of both is the same and say they were circumcised because in the Covenant and so children Sol. Baptized if by Covenant you mean the promise of eternall life that was not the ground of circumcising any for many were in that covenant that were never circumcised for in truth 't was not the Covenant but the command of God that was is the ground of submitting to any Ordinance but if you say the Covenant was an outward promise of
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
A faithfull Servant to the weakest Member of our Lord Jesus John Vernon The Contents of the severall matters contained in this Booke Ch. 1. p. 3. OF the severall significations of the word Worship and what the true worship of God is pag. 3. Ch. 2. p. 5. Of Light and Love the principles of the worship of God which light discovers what may be knowne of God viz. that God is but cannot be defined p. 6. That he is incomprehensible immutable eternall wherein is shewed what time is and that God is Invisible p. 7. Of the soveraignty wisedome justice and mercy of the Lord p. 9. Of the relation God hath to his Creatures who is all in all yet but one God everliving and present in all places p. 10 11. Ch. 3. p. 11. Of the manifestation of God in the Creation which shewes the Godhead p. 12. That there is but one God p. 13. That he is Almighty p. 14 15. That he cannot be comprehended by the naturall or spirituall man p. 15 16 17. It declareth his wisedome and love wherein is shewed what it is to be created in Gods Image p. 17 18. Ch. 4. p. 19. Of God in Christ who is the anointed of the Lord wherein is shewed that the Father anointed him p. 19. That the humane nature with a description what it is is the subject anointed and that the Spirit is the Ointment p. 20. With a briefe description of what Father Son and Spirit are and whether three persons p. 21 22. Ch. 5. p. 22. Of the manifestation of God in Christ as a Priest wherein is showne what the Priesthood of Christ is and that the Lord Jesus is the Saints High Priest consecrated with an oath p. 23. And by the pouring on of oyle p. 24. Where also is shewed the ability he hath of mannaging the Priesthood being the first begotten the eldest brother being related to God and man having a great interest in them both all things concurring in him to the work he being without spot and blemish p. 25 26. Ch. 7. p. 26. Of the sacrifice of Christ exprest by five particulars 1. By Christ himself p. 26. 2ly By his bloud and what that bloud is with an answer to an objection concerning it p. 27. 3ly By the offering up of his body 4ly By making his soule an offering for sinne 5ly By laying downe his life p. 28. Ch. 8. p. 28. Sheweth 1. How often Christ suffered and whether he may now be said to dye in us p. 29. 2ly The place where Christ died which is at Jerusalem and what that Jerusalem is 3ly The time when he suffered p. 29. And how Christ is said to be a Lamb slain from the foundation of the world p. 30. Ch. 9. p. 31. Of the manner how Christ offered up himselfe viz. by the spirit and in the body of his flesh p. 31. Of the true nature of Christs sacrifice wherein is showne that it is a pure sacrifice p. 32. A free perfect spirituall and acceptable sacrifice p. 25. 43. Ch. 10. p. 34. Of the true subjects of Christs sacrifice who are onely his sheep and children beloved with an everlasting love who shall be saved p. 34 35. Wherein is handled universall redemption with an answ to 13. Object brought to stablish it wherein is shewed what Gospel it is that is to be preached to the world p. 37. That it is a dangerous thing to fall from profession of true Religion p. 39. Wherein likewise is declared what the fall of man the tree of knowledge of good and evill the tree of life and the serpent are p. 43. With 2. Arg. against universall redemption p. 43 44. That this sacrifice was offered to an angry God and what anger and fury in God is p. 44. Ch. 11. p. 44. Of the vertue of this sacrifice interposing mediating betweene God and man satisfying the Father p. 44 45. Wherein is shewed what it is for God not to see nor remember sin in his children p. 46. Ch. 12. p. 47. Of the pardon of sin and justification by the bloud of Christ by faith and by works with their unity p. 47 48. Wherein is an answer to these 2. Quest 1. Whether all sins to a believer are pardoned past present and to come p. 48 49 50 51. 2ly Whether a believer having received the spirit may feare againe p. 51 52. With 3. Arg. to prove all sins to a believer are pardoned at once p. 52. Ch. 13. p. 53. Of believers freedome from the law p. 53. Wherein is handled the law written in Adams heart the Covenant of workes the law of Moses and of Christ p. 53 54 55. Shewing severall dispensations thereof p. 55 56. With an answer to 2. Quest 1. Whether the law be a rule of life to a believer 2ly Whether God punishes his people for sinne wherein appeares the difference betweene punishing and chastising p. 56 57. Ch. 14. p. 58. Of the breaking downe the partition wall fulfilling all types and shadowes and obtaining of all happinesse for the Saints by Christs death p. 58 59. Ch. 15. p. 59. Of the dignity Christ hath attained to by dying of his resurrection ascension sitting at the right hand of God making intercession for us p. 59 60 61. Ch. 16. Of the Propheticall office of Christ wherein is shewne 1. The matter he revealeth which is mans sinfulnesse mans happinesse all things to be believed and obedience to all his commands p. 61 62 63. 2ly The light discovering which is the spirit and what it is to be taught by God by Christ and by the spirit 3ly The rule of discovery wherein of the truth and authority of the Scriptures p. 64 65 66. 4ly The manner of discovery which is plainly p. 66. wherein is shewne what we may judge of those who delight to speake in a language above the capacity of those to whom they speake infallibly 5. The subsects to whom truth is discovered are either such as receive the truth in the love of it or to those that receive it only in the notion as Balaam and Judas p. 67. 68. Chap. 17. p. 68. Of the Kingly Office of Christ who is King by his inheritance by appointment of the Father by conquest excellently qualified of his Kingdome over the world of grace p. 69. of glory p. 70. Of Christs Lawes civill and spirituall p. 70. Of his officers wherein is the true Power and bounds of the Magistracy and whither he be a Church Officer p. 71. Of the resigning up the Kingdome to the Father p. 72. Whether it be yet p. 73. Of Christs enemies Satan sin and wicked men p. 73 74. Of Christs victories over our understandings wils and affections p. 74 75. Of the Doctrine of free will p. 75. Three reasons why all Christs enemies are not yet punished p. 76. Of Christs Soldiers which are Angels Saints the World the whole creation p. 77. Of his weapons viz. his death his Word his Spirit p. 77 78. Of his rewards
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
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
fulnesse of Christ From whence I desire you to minde that these are said to be set in the Church 1 Cor. 12. 28. Which Church is not to be understood any particular and distinct visible society but that Church which makes up the compleate body of Christ viz. all Saints now the Apostles and Evangelists were set in them as the foundation of the building and the Prophets Pastours and Teachers to build upon the foundation But what are the markes of those true Ministers that wee may know Qu. them The onely true ground of a visible judging or discerning them Sol. is by their doctrine therefore John saith Believe not every spirit but try the spirits Hereby know yee the spirit of God Every spirit that confesseth How to know the true Ministers of the Gospell that Jesus Christ is come in the flesh is of God that is to say by trying the doctrines brought unto you you shall be able to judge from whence the Preachers come Now to confesse Christ come in the flesh is to preach the Lord Christ the man Christ to be a King Priest and Prophet to have put an end to all ministrations before himselfe to have given lawes for his Saints to conforme to yea t is to know the mystery hid from ages therefore saith Christ Goe preach the Gospell he that believeth and is baptized shall be saved But further Though they may be true Ministers of the Gospell preaching the true Doctrine that thou mayst be able to judge them by their doctrine thou must be endued with the spirit whereby finding the operation of the word in thee thou canst say doubtlesse though he is not a Minister to others yet he is to me without this spirit we may be deluded and deceived therefore is it said when the Apostles preached The hand of the Lord was with them and many were converted therefore is it said There are many deceivers entred into the world but yee have an unction that teacheth you which unction is onely able truly to teach us But the Apostles of Christ and them that preached the Gospell did worke Object signes and miracles to confirme their doctrine so that if there be any true Ministers they are able to doe the like To this I answer T is true that the Apostles did worke miracles Sol. but if you observe it in their Commission they are not prescribed as any part of their office Looke Mathew Marke Luke the Of Miracles latter ends T is true I finde there this promise that those that should believe in their word should worke miracles which was accomplished when the word of God began to spread But however miracles were done by the Apostles and them that believed yet notwithstanding they were not essentiall unto preaching or believing for many believed to whom we finde no miracle exhibited as the Eunuch and Lydia whose heart God opened at Pauls preaching and many more might be named Now if miracles were essentiall to believing then if there be no miracles there is no believing and if no believing no salvation So that if miracles be not essentiall to believing neither are they to preaching the Gospell for they are as much promised to believers as to preachers Now miracles were wrought by many that did believe and so is that promise already fulfilled for it was not made to every believer for Paul saith Are all workers of miracles And so miracles in truth were for the silencing of the world and making the passage more free for the Disciples to travell up and downe and upon this account did Gamaliel perswade them to let the Apostles alone because a miracle was done by them and yet neither he nor they received the Gospell for notwithstanding their miracles they commanded them to preach no more in that name Neither did their miracles worke upon many that heard them but rather enraged them the more as in the case of Christs raising Lazarus is evident But further if miracles were so necessary to the preaching of the Gospell that the Gospell cannot be dispensed without them then I say why did John doe no miracle for he preached and yet did no miracle Neither doth it at all appeare that the Disciples that went abroad preaching the Gospell after their scattring ever did any miracle For the true nature of miracles were to usher in the Gospell of Christ or Christ in the Gospell to the world For miracles were never given to continue for indeed miracles are so from the rarity of them or their seldome appearance which if they should grow common would cease to be miracles and become as naturall Moses when he came to deliver Israel wrought many miracles but after the Kingdome of Israel was established we reade not of such use of miracles So Christ and the Apostles the first beginners of the Kingdome of heaven that is to say the first founders of this state of the Gospell did many miracles but afterwards we finde not the use of them so frequent and Paul indeed when he would make manifest his ministry to the Corinths he tels them not of his miracles but The proofe of Christ speaking in him he told them was mighty in them and so bids them Examine themselves whether they were in the faith 2 Cor. 13. 3 5. So that he wils them to consider what they believed and if they were in the truth they knew him to be sent from Christ to them but if they were not in the truth then it was no wonder if they were ignorant of Christs speaking in him for the naturall man discernes not the things of the spirit neither can he for they are spiritually discerned It is true miracles were not worked by all for all as Paul saith are not Object workers of miracles but notwithstanding miracles were wrought when they first planted the Churches and since that the Churches have apostatised and none have beene found holding the faith so that miracles are againe requisite for the beginning or planting of the Churches of Christ againe as at the first In answer to this I desire you to minde that miracles were Sol. wrought to confirme the truth of the Gospell at first which being once confirmed we are not again to expect new miracles but the truth we finde already written is a good ground for us to practise Josiah understood by the writings of Moses the will of God when there had beene a great apostacy of Gods people and without any new miracle sets himselfe about the worke of the Lord. Nehemiah and Ezra also after the Children of Israel were carried Captives Nehemiah â—8 14. they by the Booke of the Law finde that they must put away strange wives dwell in booths that the Aminonites and Moabites should not come into the Congregation of the Lord. Now they according to the good hand of God upon them without any miracles put in execution whatever they found commanded in the Law of Moses and set themselves to build the Temple offer Sacrifices
and to order the whole worship of God according to what they found written So that I say t is not miracles but a command of Christ or a good hand of Christ upon a soule discovering his duty to him that is the ground of the administration of Ordinances which is likewise evident in Peter who finding the Scripture that speakes of Judas saying Let his habitation be desolate and his Bishorick office or Acts 1. charge let another take And so finding their duty from the Scripture presently sets upon the matter to choose an Apostle in Judas his stead That I may end this Discourse we are to consider that we have the Apostles and the miracles that Jesus and the Apostles wrought with us that there needs no pleading for Apostles againe in the flesh nor miracles neither for by having the Apostles I meane their workes their writings their word their Gospell their spirit which is the whole counsell of God for us And so have we their miracles that is to say they are still before our eyes according to the saying of Christ They have Moses and the Prophets when they had onely their writings and not the bodies of either And according to that saying in John And many other signes truly did Jesus John 20. ult which are not written in this Booke But these are written that yee might believe that Jesus is the Christ the Son of God Moses and the Prophets Christ and the Apostles are all in the Scriptures which Through faith in Christ Jesus are able to make us perfect to every good worke So that now for any to expect other miracles it argues they finde not nor feele the power of Christ in them by the Spirit who are likely to meet with miracles but indeed they are such as Anti-Christ shall worke to deceive the Nations who shall come and is come already with power signes and lying wonders But certainly seeing so many pretend to speake by the spirit and to be sent by Object the spirit and there is but one true proper preaching the word of truth and yet these crosse oppose and contradict each other how shall I know which to embrace there must be some miracle to confirme the truth from errour Truly to this I answer That miracles are no certaine signes of Sol. the true Gospell nor infallible grounds of judging of it for Anti-Christ shall worke miracles so that except we know whether the miracles be true or fained from Christ or Anti-Christ we should be never the nere So that I say againe First we can never tell which of them is in the truth except it be revealed to us by the spirit of truth which is onely able truly to judge of miracles and of the differences of things that in the midst of tenne thousand errours knowes how to single out the truth of Jesus being onely of its owne nature So that againe I desire thou mayst not seeke after a signe like a foolish and adulterous generation left while with Herod thou wouldst have Christ but with a desire to see some miracle from him thou fallest short of Christ and Christ worketh none at all before thee as indeed he for the most part if not alwaies refused to doe to them that demanded them of him But notwithstanding if thou shalt yet say surely none may preach except Apostles and them that are so sent as they were I shall onely say this to thee Thou mayst as well expect Christ to come againe in the flesh to call more Apostles to beare witnesse againe of his resurrection which surely would be a very darke practise and blinde expectation Therefore let us remaine with this confidence that those whom God by his spirit gives a message to and enables them to declare it for the gathering of the Saints into the fellowship of the Gospell are true approved Ministers of the Lord Jesus But if they be true Ministers of the Gospell why doe they not doe as the Apostles Object did viz. preach the Gospell to every creature I answer That every one of the Apostles did not preach the Sol. Gospell to every Creature but amongst them some were principally Apostles of the Circumcision while Paul was a Minister or an Apostle to the Gentiles But againe Some that preached the Gospell preached it but in some particular places as many brethren that went to some Cities specified in the 8. and 11. of the Acts. So that a man may be a Minister of the Gospell to the world though he never goeth out of his owne City or Country But some as Paul and others were to goe to severall Countryes who were furnished with the gift of tongues for that purpose which gift all that preached the Gospel had not neither is the gift of tongues needfull but for preaching to the persons of a strange language I am now come to the manner how it must be administred How the Gospell is to bee preached Infallibly which is 1. Infallibly Certainly Assuredly the Gospell they must preach must not be Yea and Nay but Yea and Amen in Christ Jesus they must preach the words of God the words of truth 2. In the name of God They must not goe forth in their own In the name of God authority but in Christs Therefore are they called Ambassadors of Christ 3. Plainly Not in the entising words of mans wisedome but in demonstration Plainly of spirit and power in words easy to be understood 4. And Lastly It must be preached fully The word of the Gospell Fully must be declared fully not onely for conversion but for building up in the things of God whoever believeth and is baptized shall be saved teaching them to observe all the commands of Christ To end this Chapter I shall speake a word or two to the subjects The subjects to whom wee must preach the Gospell to whom good newes is to be preached which are sinners as sinners enemies as enemies prisoners as prisoners he brings liberty for Captives righteousnesse for sinners which is the acceptable day of the Lord to sinners not that they may continue in sinne but that they may be made righteous To sinners both of Jews and Gentiles the Gospell of the Kingdome is to be preached among all nations for the obedience of faith Chap. II. Discourseth of Baptisme in foure particulars proving that Baptisme was commanded to be preached and practised that Saints were baptized Shewing the severall sorts of Baptisme spoken of in the Scriptures manifesting the Baptisme of water to be preached by the Disciples and practised by the Saints THE Gospell to be preached and the Preachers thereof being made manifest with the subjects to whom glad tydings are to be divulged for the obedience of faith In the next place I shall shew you that not onely glad tydings are to be preached to sinners but they being converted are to be informed of their duty Therefore saith Christ Teach them to observe all things which I have commanded
you Which doctrine is to be preached to believers Who may be considered under a two-fold consideration Either as added to the Church walking in visible or Church-fellowship Or as not yet added to the Church To both which sorts I shall endeavour to lay open their duty that so they may be conformable to their great Law-giver the Lord Jesus I shall speake of them in order But first to such as are not in a true visible Church fellowship The commands of Christ to them are these two in an especiall manner First That they should be baptized Secondly That being baptized they should be added or joined to the Church In the first of these I shall handle severall particulars 1. That Baptisme was commanded to be preached and practised 2. That Saints were baptized 3. The severall sorts of Baptisme spoken of in the Scriptures 4. That Baptisme of water was preached by the Disciples and commanded to be practised by the Saints 5. Who was the Author and Institutor of water Baptisme 6. What the true nature use and end of Baptisme with water is 7. Who was and is a true Administrator or Dispenser of it 8. Who be the true and proper subjects of water Baptisme 9. The true manner of the administration of it 10. The principle by which a Saint ought to be moved to subjection unto it 11. The power enabling to performe it or submit to it 12. How long the Ordinance of Baptisme was and is to continue I shall presume to be more large in this point of Baptisme then in others First Because this lyeth most hid and many Christians are enquiring after it Secondly Because this being cleared up the Controversies about Ordinances and Church visible fellowship would soone bee reconciled In this Chapter I shall speake of the first foure particulars 1. That Baptisme was commanded to be preached is evident Math. 28. 19 20. Where Christ saith Goe yee therefore and teach all Nations baptizing them teaching them to observe all things which I have Baptisme was commanded to be preached and practised commanded you Now Christ taught them to baptize and then to observe it as Christs command Againe saith Christ Marke 16. 15 16. Goe preach the Gospell to every Creature he that believeth and is baptized c. This was commanded to be preached Which commission the Apostle Peter executed faithfully Acts 2. 38. Commanding every one of them to repent and be baptized So Acts 10. 48. He declared it as their duty and commanded their subjection to it The truth of this is so unquestionable that I shall passe to the second That as it was commanded so it was practised is manifest Acts The Saints were baptized 2. 41. They that gladly received the word preached by Peter were baptized And many in Samaria which believed both men and women were baptized Acts 8. 12. The Eunuch the Gaoler Lydia Crispus and many Corinthians were baptized Acts 18. 8. I thinke it altogether needlesse to insist longer on this particular well knowing no man will deny this but he that denies the Scriptures likewise 3. The Scriptures speake of severall sorts of Baptisme which There are severall sorts of Baptisme spoen of in the Scriptures I shall unfold to you with their agreement and difference Now Baptisme in the Scriptures admits of a three-fold consideration First As it is a Baptisme of water Secondly As it is a Baptisme of the Spirit Thirdly As it is a Baptisme of afflictions 1. The Baptisme of water we finde mentioned in divers e Baptisme water places as John 1. 21. Acts 8. 38. Now this Baptisme of water was with materiall water 2. The Baptisme of the Scriptures prophesied of by John called e Baptisme the Holy â—â—st and 2. 28 29. The Baptisme of the Holy Ghost and fire Math. 3. 11. promised by God in Joel by Christ Acts 1. 5. Yee shall be baptized saith Christ with the Holy Ghost not many daies hence Which was fulfilled Acts 2. There appeared cloven tongues like as of fire and they sate upon each of them and they were all filled with the Holy Ghost and began to speak with other tongues as the spirit gave them utterance This Baptisme is called the Baptism of the spirit because it was the onely worke of the spirit with which they were filled called the Baptisme of fire because of the operation of the spirit which like fire was a light to them that sate in darknesse like fire because of its refining nature burning up that chaffe and drosse that was in them and making them more pure a Baptisme of fire in respect of its consuming nature destroying the man of sinne t is a fire that goeth out of the mouth of the Lord Jesus that burnes up consumes and destroyes the stubble and chaffe of Antichrist Yea of this Baptisme it is said There sate cloven tongues like fire upon the heads of the Apostles Which visibly demonstrated the power of the spirit in giving them the gift of tongues or languages whereby they could speake to all men in their severall languages wherein they were naturally borne Acts 2. 8. Now this was a visible glorious spirituall Baptisme the proper nature end and use of this was to crowne the doctrine of Jesus with a Crowne of glory to confirme spread abroad to all Nations and exalt the Gospell of Jesus and Christ in his Gospell This was that which amused the world yea to heare the Apostles speake with tongues they were confounded amazed and mervailed Acts 2. 6. 7. greatly 3. There is likewise a Baptisme of afflictions or sufferings A Baptism of affliction Therefore saith Christ I have a Baptisme to be baptized withall and how am I streigthned in my spirit till that be accomplished This was the Baptisme of his death into which death we are baptized Now this Baptisme holds forth to us our descending into misery as if wee were overwhelmed with misery and our ascending from it into glory Wee as Christ did when he was in the world must take up his Crosse and follow him in afflictions for We beare about in our bodies the dyings of the Lord Jesus I might here shew you the sweet unity consent and harmony that is in these Baptismes and wherein they differ but you will see this more fully if you consider what ensues But some may say T is true there is a Baptisme of water of the spirit and Qu. fire and of afflictions but is there not a Baptisme of the spirit besides that Baptisme of the Holy Ghost and fire which you say consists in new tongues and miraculous visible appearances of the spirit which Baptisme of the spirit is the worke of Gods spirit upon the heart in believing and the like according to that in Titus We are saved by the washing of regeneration c. Tit. 3. 4. To this I answer Yielding That we are saved by the washing of regeneration and the renewing of the Holy Ghost which hee Answ shed on
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
submit to Object this and other ordinances of Christ is for want of a power in them To this I answer That I doe beleeve the reason why many doe Sol. not submit to truth is not so much for the want of a spirituall power if they be Saints as for want of light yet I judge some may see a thing and not conforme to it by reason of feare or worldly respects I confesse I cannot but wonder to thinke any one should be cleare in their judgements that God had commanded any particular act to be done by them and yet should say they want power except they acknowledge it to be from a temptation or combate in them and so their burden it is true Paul said he knew not how to do what was good but it makes him cry out the reason is because of a combate with his enemies but for any Saint to pretend a want of power and feeles nothing hindring him or fighting against him I must be bold to say to him t is through the subtilty of the evill one whereby he is become carelesse and dead through the World or else expects what he is like never to finde viz. an extraordinary power he knowes not what considering that no other power is needfull to carry one forth to his duty then that which doth accomplish or fulfill it if a man should be hungry and yet expect another power from heaven to carry him forth to eat then that naturall power he is created in would not every man judge him not in hjs right mind So I say here who ever expects any extraordinary power whither he will or no more then what is created in him in the new creation in the Lord Jesus to carry him forth to doe his duty when discovered to him may for ought I know misse his expectation and let all such search their hearts with a spirituall candle and I beleeve they will find it to be self world carnall reason and Satans suggestions which set up themselves in their hearts and then they cry out they want power they want power oh consider if Will I say if Will be not absent also for he that Willeth to doe his duty and desires to be made conformable surely God will enable him that which I have said concerning Power in this is true in any other command of Christ for us to serve and keepe Chap. VI. Sheweth the Continuance of this Ordinance I Shall now in the last place shew you how long the Ordinance Thaâ— continuâ— of this ordinance is till Christ come of baptism was and is to continue wherein I shall also shew the continuance of Churches and other Ordinances of Christ which is Till Christ come again the second time without sin to salvation till he comes to raise up our vile naturall bodies and make them like his own glorious body which I shall first evidence to you from the Scriptures and then answer those objections that seeme to have weight in them against it The first Scripture that I shall instance in is Mat. 28. 19. 28. Goe yee therefore c. Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World Amen The Lord promiseth his presence to be with his disciples in all ages That we may cleerly understand this Scripture we must consider God may be said to be present with them to whom he spake two waies either with their persons and so he was all their dayes or with their doctrine and so he is in all ages in this last sense I understand this Scripture neither can it be interpreted truly otherwise for if any say as some do he means his presence shall be with their persons to the end of the world that cannot be for the end is not yet but if any say the end is come to them I answer the Lord saith not til the end of the World come to you but simply til the end of the World the word in the Greek is the same with that end the disciples askt Christ of Matth. 24. 3. which is the end which Christ saith is not yet neither knoweth any man the houre thereof But by the end of the world we may understand the utmost parts of the Obj. earth and so Christ was with them to the utmost part of the earth The word mentions not earth but World and the end of it so Sol. that by the World we are to understand people not ground and by end not the furthest part of the earth but the comming of the Son of man in the clouds visibly to good and bad which is plainly seene if we consider the words I will be with you alwayes or all dayes but might some say what meane you by alwayes even to the end of the World so that this last clause is â—a more full confirmation and explanation of the word alwayes that is to say for ever from whence I conclude the meaning is God will alwayes even to the last day be present with their doctrine by which presence he is as truly said to be present with his disciples as Moses and the Prophets were said to be with the Jewes the Apostles as the foundation are yet with us and God with them now their doctrine was faith and obedience to the commands of Christ Goe teach and baptize teaching them to observe all things I commanded you and loe I am with you to the end of the World Another Scripture is Eph. 4. 11. 12. 13. And he gave some Apostles c. For the perfecting of the Saints till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ From whence wee may observe that Christ hath placed such officers in his Church which is all his people to the end of the world that may be instruments to make all the Saints one perfect man Now all Saints make not up this perfect man till they are all gathered together into unity That which the Apostle saith Hebr. 11. 39 40. of the Fathers They received not the promises God having provided some better thing for us that they without us should not be made perfect Perfection as I have before in the first part demonstrated is not by parts but of all together the Fathers without the Apostles the Apostles without us and we without those that are to come after us shall not be made perfect Now till that time wherein we shall attaine unto the measure of the stature of Christs fulnesse the Lord hath placed in his Church Apostles c. which Church was not any particular Church in whom all these officers or gifts were placed but all Churches or the Church in all ages according to that of Paul I as a wise master builder have laid the foundation and another buildeth thereon And therefore is it said The Saints are built upon the
foundation of the Apostles and Prophets Jesus Christ himselfe being the Corner stone Now the Apostles and Prophets are the foundation of the whole building as in their daies so in our daies and now what have we to doe but to build on the same foundation Againe Consider what saith the Scripture Math. 16. 18. And I say also unto thee that thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevaile against it Now the Church of Christ were a company of Disciples baptized professing the doctrine of the Gospell as I shall shew more clearly afterwards Now against this Church the gates of hell should not prevaile because it was built upon a Rock Many thinke the meaning of that Rock to be Christ others judg it to be Peter but for my part I believe it to be meant of neither excluding the other but of both for Christ is the true foundation For no other foundation can any man lay then that which is already laid even the Lord Jesus Yet I say also Christ is not called a foundation but in reference to his doctrine given to Peter and the Apostles preached by them first who are also said to be the foundation they as instruments in Christs hand Christ as the fountaine and fulnesse that fils all in all so that however behold a Church built That the gates of hell shall not prevaile against it But may some say The gates of hell did prevaile against many Object Churches It is not said the gates of hell shall not prevaile against any Sol. Church in particular but against the Church that is to say the whole body of Christ in all ages And though wee cannot see a Church successively from the Apostles yet I shall prove there hath beene a Church in all ages Ephes 3. 21. Vnto him be glory in the Church by Christ Jesus throughout all ages world without end Amen Behold here a Church in all ages the Churches and so the Ordinances of the Churches were not to abide onely in the Apostles dayes but to the end of the world in all ages But yet to evince this more fully consider that the word preached by the Apostles is the onely word to be preached for faith and obedience in all generations therefore saith Christ Neither pray I for these onely but for them also which shall believe on me also through their word John 17. 20. The word of God preached by them and not their persons is expressed by Christ to be the ground of our faith that believe now to whom and to all that shall believe afterwards his prayer extends Againe saith Paul As we have said before so say I now againe If any man preach any other Gospell unto you then that we have preached and you have received though it be an Angell from heaven let him be accursed Galath 1. 8 9. Therefore is the Gospell called The everlasting Gospell Rev. 14. 6. Now the word that the Apostles preached is that which was given to them by Christ Goe preach the Gospell he that believeth and is baptized this is to be held forth as the word of God To the end of the world The time from Christ to the end of the world is The last daies wherein Christ himselfe hath spoken to us Heb. 1. 2. Who by this dispensation changed the old Priesthood and Law Heb. 7. 12. Now he did not destroy them as evill but changed them for the Priesthood of Aaron he established his own by death for the law of Ceremonies pointing out a Christ to come he established baptisme and breaking of bread to hold forth the establishment of his Priesthood in his death who is already come dead and risen againe Now as long as the Priesthood of Christ remaines so long must the Law remaine for there is no Priesthood without a Law The life of obedience is required till Christ coming therfore saith Christ Yee know not in what houre your Lord shall come therefore watchâ— But lest any should say the exhortation concernes not us Christ saith What I say unto you I say unto all Watch As Paul saith speaking of the judgments of God to Israel Now all these things hapned to them for ensamples and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10 11. So are they for our admonition and the Apostles doctrine our rule therefore he saith to Timothy And the things that thou hast heard of mee among many witnesses the same commit thou to faithfull men who shall be able to teach others also 2 Tim. 2. 2. Let those that thinke the commands of the Apostles onely concerne that generation consider this Scripture Yea Baptisme is so farre from being ceased that it is called One of the first principles of Religion Heb. 6. 2. Now surely if you take away that you may as well take away Religion also and how you may wave that without bringing in another Religion with other Principles I understand not But if any say yet all this satisfies not then I shall demand what ground have any to prove its removall out of the way for this is certaine no dispensation given by Christ was ever removed but by the bringing in of some other And Christ hath now given out his lawes and will give out no other but it is high time to hear what is said against it which I shall willingly doe Chap. VII Answereth severall Objections SOme say John baptized with water but Christ with the Holy Ghost and Object fire So that John saith I must decrease but he must encrease from whence they conclude that water Baptisme must decrease and He viz. Christ and his Baptisme of the spirit must encrease Iohn 3. 30. This objection is grounded upon a meere mistake conceiving Sol. the Baptisme of water to be onely Johns and not Christs So that when John saith I must decrease they can understand nothing to be meant but water Baptisme when it is not Johns intention but John shewes his glory his honour and ministry must give way to and be swallowed up in Christ and decreased in this respect that he must dye and cease but Christ encreases by his death through which he gives new institutions I have already shewed the difference and agreement of Christs and Johns Baptisme wherein I have proved the Baptisme of water to be the Baptisme of Christ But Christ saith to the woman of Samaria Woman believe me the houre cometh when you shall neither in this mountaine nor yet at Jerusalem worship Object 2 the Father But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth which is an argument that Baptism of water is no part of the worship of God for that is outward and God will be worshipped in spirit Iohn 4. 22 23. In answer to this I desire you to minde that Christ doth not at Sol. all destroy the Baptisme of water but
him whereby is cleerly demonstrated that to be baptized inthe name is into the profession of their union with Christ whereby they are visibly cloathed with Christ it is the sole act of the Father to wash their souls bodies with the Spirit of regeneration but the disciples may and did baptize or dip their bodies in water But they are commanded to baptize into the Name of Father Son and Spirit which was not that baptisme of water the Apostles practised for that is Object said to be only in the Name of the Lord Jesus therfore for you to baptize with water in the Name of Father Son and Spirit is contrary to the Apostles practise To this I say to baptize in the Name of Father Son and Spirit is to Baptize in the Name of the Lord Jesus and to Baptize in the Name of Sol. the Lord Jesus is to Baptize in the Name of the Father Son and Spirit for the Father and Spirit dwell in Christ and are not knowne without him therefore when Philip said unto Christ Shew us the Father Iesus answered and said have I beene so long time with you and yet hast thou not known me Philip He that hath seene me hath seen the Father and how sayest thou shew us the Father I am in the Father and the Father in me Iohn 14. 8. 9. 10. Whereby is fully demonstrated that to doe any thing in the name of Christ is to doe it in the name of the Father and so it is also of the Spirit which dwels unmeasurably in the Lord Iesus therefore saith Christ Though I goe away I will come to you and I will send the Spirit the Comforter I tell you plainly Christ is not but as the Father and Spirit are in him So that no man can baptize into the name of the Lord Iesus but he doth it into the name of the Father Son Spirit but if you say the Apostles used not that form of words in baptism viz. I Baptize in the name of the Father Son and holy Ghost I say also no man is bound to use them but ought to baptize it in that name expressing what he doth either in those or other words But Christ saith not Goe Baptize with water but only Baptize now for Object any one to say he meant with water is to adde a consequence of their own for Scripture and to speak that which Christ intends not Thou that thus objectest I pray thee tell me seriously whither Sol. thou thinkest thy objection hath any bottome if thou sayest it hath I likewise affirme for you to say he meanes the Spirit is by the same reason altogether groundlesse for he saith not be baptized with the Spirit but know thou this God hath given us understanding to know his Will by his Words surely when he saith baptize he would have us know what he meanes so that we must expresse with what or confesse our own ignorance I have already proved this Baptisme is the Baptisme of Water And I say again to Baptize properly signifies to dip in the water and where it is otherwise used as in affliction and the Spirit it is figuratively so used and not properly for in those there is a plunging or overwhelming the soule or body as there is of the body in water The Scriptures say Eph. 4. 5. There is but one Lord one Faith one Baptisme which Baptisme is a Baptisme of the Spirit therefore for you to say Object Christ hath a Baptisme of water is to make two Baptismes whereof one of them is of your own invention for to say Christ hath two Baptisms is to give the Scriptures the ly If we shall say there is two baptismes the word of truth will Sol. warrant us for Heb. 6. 2. We finde the doctrine of baptismes spoken of which surely are more then one for the word is in the plurall number and I have proved the baptism of water to be the Baptisme of Christ and for ought I can understand by any man to the contrary the Apostle meanes the baptisme of water in this Scripture for he mentions not the Spirit nor Water so that I might as well retort this objection and say there is but one Baptisme which is of Water therfore for any to say there is a Baptism of the Spirit they give this Scripture the ly which manner of argument be it far from me for the meaning of the Apostle there is to draw the Saints into unity from the consideration of the unity of truth There is one Faith saith he yet notwithstanding it is easily proved that there was then severall sorts of faith as of miracles which all had not of the Gospel which every Saint had yet one faith so one baptisme yet there was a baptisme of water of the the Spirit and of afflictions which in one respect are divers yet in another they are one that is to say in unity the one not destroying the other water Spirit and afflictions accompany Saints Spirit gives them a being in life water manifests this being afflictions are sent from the Father to exercise them in this being yea further the holy Ghost and fire and the Baptisme of Water are one as centring in one head the Lord Christ tending to unity viz. the advancement of the Gospel therefore though in a sense there are severall sorts of Baptisme yet all agree in one the Water the Spirit and blood the three Witnesses in earth agree in one yet further there is but one true baptisme of Water not several kinds of which I judge he here speaks so that from this Scripture we cannot prove the baptisme of Water not to have being more then we may prove the baptisme of the Spirit not to be But say others what say you to that of Paul he thanks God he had baptized Object none of them but few families and saith he was not sent to baptize but to preach the Gospell now if Christ had given a Commission to them so to doe Paul very ill observed it that baptized so few but certainly no such Commission was given for if there had how could Paul truly say I was not sent to baptize which surely will not easily be answered 1 Cor. 1. I doe confesse at the first sight this argument appears with much Sol. strength from which I fear many honest hearts take advantage to strengthen them in their apprehensions against this Ordinance but the Scripture being truly weighed in the ballance of the sanctuary this objection will be found light the truth whereof that it may appear consider the persons to whom Paul spake the ground of his speaking and the end of his speech First The Persons to whom he wrote were the Corinths therefore he saith I thank God I Baptized none of you from whence we may not conclude he baptised no others 2. The ground whereupon he wrote these Words was the carnall owning of themselves after men one saying he was of Paul another of Apollos those Persons who
vertue of that authority whereby we exhort each other to Sol. live sutable to the Gospell in civill things how shall wee see the power of the doctrine preached except in their conversation and how shall we know that except we be conversant with them or enquire of them Paul tels us A Bishop must be no striker c. which qualities must be knowne to the Church or else how can they choose him Paul tooke notice of mans idlenesse and of others disobedience which makes him urgent in these relations to presse conformity to the Law of the Lord Jesus I say the Church ought to strengthen build up and edifie each other in love I am now come to speak of the spirituall gifts given to this Church Of the duty of the Church A word of Wisedome which are divers First A word of Wisedome now a word of Wisedome is a gift whereby a soule is made able not onely to behold the great mysteries of the Lord but is also able to bring them forth seasonably orderly advantageously for the whole t is a word that is able wel to rule order mannage and dispose of the things of the Church for the edification of the whole Secondly A word of Knowledge Knowledge is that gift whereby A word of Knowledge we understand the truth of God there are many sayings darke in the Scripture now the word of knowledge makes them cleare and evident resolveth doubts and teacheth the ignorant knowledge and wisedome differ as I judge onely in this that the true ordering and wise disposing of knowledge it selfe for the benefit of the whole is attributed to wisedome Thirdly Discerning of spirits Here must be knowledge in Discerning of spirits this also for this is that by which we are enabled to try spirits by their doctrine for this is the very way that the Lord prescribes for the tryall of spirits viz by their doctrine 1 John 4. 1 2 3. This discerning of spirits is not as many conceive that we should immediately know whether their spirits be right or no any otherwaies then by their doctrine and conversation which gift is not given to all but to those who by reason of spirituall use have their senses exercised to discerne betweene good and evill Fourthly Prophesy Which Prophesy is two-fold either a foretelling of things to come as Philips daughters Agabus did or else it Prophesy is a speaking in the Church to edification exhortation consolation 1 Cor. 14. 3. Thus may all prophesy one by one and the rest judg This prophesy is an excellent gift whereby the Church is edefied the Lord glorified and Satan put to flight I shall in this shew you the true ground and power of prophesy the persons who are to prophesy and the true use and of prophesy The true ground of propesy is the true knowledge of the testimony The true ground of prophesy of Jesus which is the doctrine of Christ except a soule be led through the inspiration of God in the light of God he cannot truly prophesy the power enabling to it is the power in the new creation We believe and therefore we speake Many conceive Saints are not to prophesy till they have such an immediate power seizing upon them which may force them to speake whether they will or no which for my part for these two reasons I judge contrary to Scripture 1. Because we are commanded Not to quench the spirit nor despise prophesying Now if prophesy did so move in a man who could quench the spirit of it surely it would worke irresistibly A second reason why I so judge is because it is said The spirits of the Prophets are subject to the Prophets Now herein are they subject that One must stay till the other holds his peace and the rest must judge what is delivered Now I say these two things would be frustrate was it by such a power some pleade for for what need any to be judge if it comes with such a power And how could they stay one for another or keepe silence one for another if such a power was in them But this I say there is or ought to be such a power as may enable them To speak to edification exhortation comfort that by course that there be no confusion and this is prophesy upon a good ground I shall onely to this particular adde this word that wee are no where commanded to judge the principle of a brothers actings neither his acting by his principle but his principle by his actions Secondly The persons who may so prophesy are all the brethren who may prophesy all the Prophets Therefore saith Paul Yee may all prophesy this all he interprets to be the Prophets saying Let the Prophets speake two or three and let the rest judge 1 Cor. 14. 29. May not women prophesy in the Church Surely it is said a woman praying Object or prophesying which implyes shee may prophesy as well as others In answer to this consider the same Apostle that saith Let the Sol. Prophets prophesy in the same Chapter also saith Let your women keep Whether a woman may speak in the Church 1 Tim. 2. 11. 12. silence in the Churches for it is not permitted unto them to speake from whence and from that in Timothy Let the woman learne in silence with all subjection But I suffer not a woman to teach nor to usurpe authority I conclude a woman may not so prophesy as the brethren may in the 14 of Cor. and that for these reasons 1. Because she was first in the transgression through her forwardnes to teach and aspiring above her place she was first deceived and did deceive her husband 2. She is more subject to temptation and to be deluded by reason of the weaknesse of her nature Now God will have her learne in silence she that taught the man to his fall must now be taught by him and be in subjection 3. That hereby she may manifest her humility in willingly becoming subject who subjected her husband through her enticement to so much misery But yet notwithstanding when I consider the reason of their being commanded silence to be taken from the Law and yet under the Law Miriam and Deborah were Prophetesses And when I minde that God made a promise That his sonnes and daughters should prophesy And that Philip had foure daughters which did prophesy Acts 21. 9. And when I weigh Pauls saying A woman praying or prophesying with her head covered it makes me believe that a woman may prophesy and that in the Church also So that I say wee must necessarily consider the manner of her speaking to be here forbidden she may prophesy as prophesy is considered an immediate gift from heaven for the revelation of some great secret or mystery that the brethren are ignorant of or for the foretelling of things to come she may speake being carried out thereunto by a power from the Lord yet in this