Gospel-Glory

Proclaimed Before The Sons of Men, In the Visible and Invisible Worship of GOD.

Wherein the Mystery of God in Christ, and His Royal, Spiritual Government Over the Souls and Bodies of His Saints is Clearly Discovered, Plainly Asserted and Faithfully Vindicated, against the Deceiver and his Servants who endeavor the Cessation Thereof, upon What Pretense Soever.

By Edward Drapes, An Unworthy Servant in the Gospel of Christ. am he that lives and was dead, behold I am alive for evermore; Amen and I have the keys of hell and death, Rev. 1:18.

Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called today, lest nay of you be hardened through the deceitfulness of sin, Hebrews 3:12, 13.

London,

Printed for Francis Tyton and are to be sold at his shop at the three Daggers, nigh the Inner Temple Gate. 1649. Editors Introduction

The First London Confession of Faith is a unique document and reflects the ancient Adoptionists faith and order rather than the Nicene Creed. The Second London Confession of Faith reflects the Nicene Creed.

Edward Drapes was a ministering brother who walked with the Particular Baptist Church meeting in the Glasshouse or Glazers Hall in London. This church came into being from the Richard Blount mission to bring adult immersion back into England from the Collegians in Holland. Blount and his friends were not aware of any who then, 1640, practiced immersion of adult believers in England. See my Notes and Studies on the Kiffin Manuscript for a better understanding of all this. These are two different works. Soon after their constitution as a gospel church, the Glasshouse Church became very aggressive in gospel outreach, as were the other Particular Baptist Churches in London. They spread their faith and order as far as Wales and Ireland. The First London Confession went with them. Edward Drapes had been in Ireland but returned home to London. Soon after he completed this work, he passed on to be with the Lord.

Drapes work is a commentary and manual explaining the same doctrines and order the Particular Baptists had set forth in The First London Confession of Faith. It is like the Pedobaptist works, The Longer and Shorter Catechisms. Herein is not much in the way of the classroom, but sermons and lectures explaining and vindicating

the First London Confession. The section on Christology is excellent in all its particulars.

When readers consider Drapes remarks about Jesus Christ, each reader should remember that Drapes is dealing with the Man, Christ Jesus, not the Eternal Word. Drapes distinguished between the Divine Being, the eternal Word and the man, Christ Jesus. He shows us the true and proper manner of the composite nature of the God-Man and the several offices of the Man, Christ Jesus, in His sacred humanity as the Mediator of the New and Everlasting Covenant. Once we distinguish and understand that Drapes did treat about Christ, in Humanity as a Man, as the Mediator of the New and Everlasting Covenant then our fears and concerns about some of Drapes statements will vanish away.

Edward Drapes was decidedly anti-Nicene as were the majority of the other contemporary Particular Baptists who helped issue the First London Confession of Faith.. When the General Baptists starting coming among the Particular Baptists in the 1670s, then the Particular Baptists started a slow but study drift into Nicenism and even worse.

Further highlights in Drapes Christology are his holding forth the same concepts that Richardson and Kiffin had set forth in their work, Justification by Christ Alone. I have especially appreciated the manner in which both Richardson and Drapes set forth the intercessory work of Jesus Christ now while He is at the Fathers right hand. Their views have given me further relight into Pauls statement about Abels blood that speaks. Christs death and His blood speak louder than even Abels blood. See in this section many true and proper statements about the true manner of Christs intercession in opposition the Papal and Arminian concepts.

Drapes also joins with Richardson in showing that Faith is the means or result of justification, and not the cause of it. This is another

blessed section. The entire Christological section is a journey back through the dark ages to the early Christology of our ancient forefathers before the Nicene corruptions. See my work, Trinity Primer, for more on the early Christology.

A Debtor to Mercy.

TO the Churches of Christ in London, and in all other places, who worship the Lord in Spirit and in truth, according to the commandments of the everlasting God; especially to that particular society of whom I am a member, grace, mercy, truth, and peace be multiplied from the Lord Jesus.

Precious and dearly beloved brethren, In these perilous times, when ungodliness ranges from place to place, and blasphemy against the God of truth and Children of righteousness, spreads itself, like an overflowing stream, or contagious disease, whereby truth seems to be fallen in the street; and many who formerly esteemed it their glory to be professors thereof (according to the prophecies which went before of them) have departed from it, and abandoned the profession of it; my spirit was exceedingly moved within me to publish this discourse, as to the consideration of those, who have already shaken off Christ's easy yoke from their shoulders, that they may see from whence they are fallen, repent and do their first works; so especially to your view, who through grace have followed the Lamb in all His righteous paths, that you may continue to the end, that no man may take you crown from you.

My own infirmities, and many sinister considerations did strongly importune my silence; yet notwithstanding them all, and those lying prophecies which some ignorantly divulged of my renouncing or

disclaiming this work before it came to light, through the sufficiency of the Lord Jesus, I have now made it public, being well assured the gates of hell shall never prevail against the truth herein contained.

I do profess, had I seen the Lord carrying forth any of my brethren (whose abilities in judgment and clearness of expression far exceed mine) to have undertaken a work of this nature, I should have rejoiced in my own silence. But hitherto have I not known any to stand up in this cause; and surely if all should be silent, the stones should speak.

The daily objections and loud outcries against the truth of Jesus (which God directs us to walk in) as if a complete victory was gained against the commands of the Lord; extraordinarily moved my spirit, to cast my mite into the treasury; to expose my talent for you service, which I have according to the measure given me performed; not with enticing words of man's wisdom to please itching ears, but with plainness and simplicity of spirit and words, to the understanding of the meanest capacities.

And wherever you find any words you understand not, which I am persuaded will not be many; necessity, not my own desire, enforced their use; lest any seeming material objections that I have yet heard of should pass unanswered. What through pretense to God, Spirit, mystery, power, light, revelations and perfection, and the crying down of the plain, simple and righteous commands of a crucified, and yet exalted Jesus, as legal, beggarly, fleshly, formal, traditional, carnal, etc. The power of godliness is trampled under foot, delusions, notions and impostors being lifted up, to the subversion of many souls, who forsake Christ's easy yoke, light burden and straight paths; for Antichrist's dangerous licentiousness, carnal security, and broad destructive roads, who. like the man that was possessed with a legion of devils, that dwelt amongst the tombs; whom no bands nor fetters could hold, but he broke them all, and was driven of the devil into the wilderness, will not endure Christ's laws, but break them all; neither Scriptures nor ordinances can hold them who often times cry out with him, what have we to do with Thee O Jesus? A wilderness of

inconstancy, barrenness and unprofitable shrubs will be their portion; the tombs, the painted outsides of things will be their habitation until Jesus, the true Son of God, command this unclean spirit to depart from them. And then shall we again see them who before in truth were naked, to be clothed, and in their right minds.

Let not men's boasting or shouting, "Lo, here is Christ" and "Lo, there is Christ," subvert you. For know assuredly, those who now say in their hearts, they will ascend to heaven and exalt their throne above the stars of God and will sit upon the mount of the congregation and ascend above the heights of the clouds, and be like the Most High: Yet they shall be brought down to hell, to the sides of the pit and be cast forth as an abominable branch." And you, precious ones, "who by patient continuance in well-doing seek for glory, honor and immortality, shall be crowned with eternal life." Their mountains shall be abased and you valleys exalted. Behold in this ensuing treatise: power, light, mystery, God, Christ and perfection unveiled and advanced; ordinances, duties and visible worship in their proper places, and their spheres also established. Christ is here represented to you as your King, Priest, and Prophet, purchasing your happiness, commanding your obedience, discovering you duty, rewarding your faithfulness to death with a crown of life.

I did not intend in this treatise to have presented to you a discovery of the wiles, snares, stratagems and devices of the man of sin, whereby he subtly attains to a high degree of lordliness over his poor captives whom he takes alive at his pleasure, and wherewith he invades the tents and tabernacles of the saints of the most high God. And likewise to have laid open the several officers and offices in the true Church of Christ, with their nature, use and end, but fearing the reader through its tediousness should be wearied, or by the greatness of its price (the world abounding with so many books already) be discouraged, I purposely deferred that work until the Lord hath vouchsafed me another opportunity.

Whoever shall peruse this book and find words or sense mis-pointing, or other faults escaped in the printing, I desire they would in love amend them, the most material being already corrected to their hands at the end of the book; and that they would seriously read what is contained in it before they censure, and then let them judge righteous judgment.

To you, my brethren, and fellow companions in the Gospel of Christ, do I recommend this treatise, beseeching you in the bowels of the loves of the Lord Jesus that you stand fast, quit yourselves like men contending for the faith (not with carnal, but with spiritual weapons) once delivered unto the saints and forsake not the assembling of yourselves together as the manner of some is who draw back (without mercy snatch them as brands out of the fire) to perdition.

Let me beg your prayers, that God would make these poor, weak endeavors of mine strong and successful, and that the Lord would give me wisdom and knowledge that I may receive the truth in the love thereof. Which glory, that all you and I may enjoy as our eternal portion, is incessantly desired by,

Your poor unworthy Brother, Companion and Servant in the Gospel, for Christ's sake.

EDWARD DRAPES.

To all scattered Saints, who through Satan's subtlety are become sick of their former faith and love to the Lord Jesus.

Poor Brethren, you are in the following treatise invited to return to your Father's family. You are bought with a price, be no longer the servants of men. You are redeemed by the Lamb. O let not Satan ensnare you at his pleasure. It hath ever been the policy of that subtle deceiver to husband his devices for the best advantage. His snares are always suited to the constitutions of the subjects he seeketh after. If Eve be found in an innocent posture, he must over candy her apple with the sugared glory of being like unto God, Gen. 3:5. Since her miscarriage, lower allurements have been sufficient to beguile her depraved off-spring. This present world, his silver hook (baited with a haec tibi dabo, Mat 4:9), doth draw in more by thousands than do the drag-nets of the disciples unto the Lord Jesus. If men begin to hearken after an everlasting inheritance and present themselves in worship before the Almighty, behold, Satan cometh likewise, Job 1:6. If the world blind not wholly to subvert, be sure he will endeavor to sophisticate their worship. If baptism, singing of Psalms, church fellowship, etc. may not be wholly abolished, but every capacity would discover an interval. He begets a blind obedience to baby sprinkling and confused shouting in babylonish societies and so obtains double advantage, both by disobedience to the true and conformity to an antichristian worship. And yet further as the day of redemption draws nigh and that dragon must also draw down the third part of the stars from heaven after him, not less than the similitude of an angel of light can serve again to effect his enterprise. For innocence again begins to invade him and while the righteous expect him only in open appearances, behold, he ensnares secretly in the form of innocence, in the similitude of that which their poor souls thirst after. And now no less than holy, holy, is the language of the beast likewise. Perfection, charity, power, mystery, and above the Scriptures, Christ and His ordinances, is the common lure of this liar and his followers, 1 John 2:4. And from this pinnacle, he flings many a poor soul into the bottomless gulf of fleshly fancy and strong imagination, embracing for perfection all manner of impiety; carnal carelessness instead of Christian charity; the power of the air ruling in a mystery of gross darkness and emptiness, baptizing every lying divination with glorious titles as tree of life, or the leaves thereof. The Lord saith it, the Lord

saith it is now the serpent's and every false prophet's language, while promising others liberty, themselves are become the servants of bondage. And whilst the great mystery of God manifested in the flesh, hid from ages, but now revealed as the alone Redeemer of all that look for salvation in Israel, allowed of God and precious, is rejected by these builders as too low and His blood accounted an unholy thing.

But you precious souls who have been a long time wildernized in these wanton ways of calling common and unclean that which God hath sanctified, allowed and called precious. You who have scornfully said of your redeemer, "Is not this the carpenter's son?" And like Naaman, in your wrath proudly rejected against yourselves the counsel of the Most High as too carnal, 2 Kings 5:11; who being vainly puffed up in your own carnal minds hold not the Head, Christ Jesus, but have been sick of and weak in, and at last dead to His ordinances because you discerned not His Body in them. Awake now thou that sleepest, arise from the dead. He Whom thou condemnest can only give thee life. Call no more His commandments carnal. His pleasure alone is that which makes any thing to thee spiritual. Yea, confounded be the language of those who are lifted up above Him in their own conceits, esteeming themselves gods and above all that are called God. But they that trust in the Lord Jesus shall never be ashamed, nor confounded.

Truly friends, when I behold the blasphemies that abound in these days and the fleshliness of many having a form of godliness, talking much of the Spirit, but having not the power thereof ruling in them to obedience, adjudging the true Christ and His commandments low and carnal, their own carnal conformities to every thing their own hearts devise to be height, mystery and spiritual liberty. When I saw how the serpent had here deceived thousands and bitten the heal of the very elect also, and when, through grace, by the strong hand of God, I had escaped this snare, being once miserably enstrangled therein and beholding many simple ones turning aside from their steadfastness, I bewailed greatly and sorrowed within me because I saw no reprover. I was desirous to speak, but my insufficiency overswayed me. But, having met with and read over the ensuing treatise with rejoicing for and consent to the same, I accounted it my part and privilege to annex

this visible testimony to the truth and seasonableness thereof. And though many expressions therein may be perverted by those, who also pervert the more perfect Scriptures to their own destruction, yet it shall be mighty through God to the pulling down of strongholds, casting down imaginations and every high thought to the obedience of Christ, in those who have pleasure in His second appearance, unto glory and immortality; which, that it may be a means to accomplish, I trust, is the author's chief end. And that it may instruct the Sons of Zion that are led aside through the wiles of Satan to come out of the wilderness, leaning upon their Beloved, the true Christ and eternal life, keeping themselves from idols, 1 John 5:21; and doing whatsoever He commandeth them is the great desire of him who would greatly delight to see every scattered Saint established in the perfect peace which the blood of Jesus alone speaketh, and walking in the path wherever the Lamb leadeth, wherein he desireth to be kept unto the end, and improved,

A faithful Servant to the weakest Member of our Lord Jesus,

JOHN VERNON

THE INVISIBLE WORSHIP OF GOD

Introduction

That all nations in all ages have acknowledged a God and that He is to be worshipped, but have not known 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. Ransack all ages and wherever you find men inhabiting either in East, West, North or South and you shall find 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 unknown God" Acts 17:23. All people have a kind of religion and serving 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 fools acknowledge this. The schools of the Academics, Stoics and Peripatetics rung of this doctrine. The barbarous Indies gainsay it not.

But notwithstanding the harmony in this (viz.:) that there is a God and that this God is to be worshipped is so great and wonderful; yet the discord concerning this God, what He is and what is His true worship is as great as 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 vain imagination, fancied a God or Gods to himself. The Romans had as many Gods as towns. What they received any good from they reverenced as their God. Hence it came that they worshipped the sun, moon, stars and fire, yea, even dogs and birds for their Gods. The people of Lycaonia perceiving a miracle to be wrought by the apostles, presently lift up their voices saying, "the gods are come down to us" calling Paul, Jupiter and Barnabas, Mercurius: the names of their heathen gods. And the Apostles could scarcely restrain the priests from sacrificing to them. From this blind conceit arises as blind a sacrifice. Sometimes men, women, children, beasts and birds have been offered by them as well pleasing sacrifices to their gods. From this ignorance of the true GOD and His worship hath sprung that ataxia confusion and disorder that is in the world. Hence comes murders, rebellions, treasons, witchcrafts, sorceries, uncleanness, contentions, persecutions, self-exaltation and all abominations in the world.

This deluge hath not only drowned some families, towns, cities, countries, kingdoms and generations, but hath overwhelmed the whole world in all ages. Man no sooner steps into the world, but darkness is his dwelling place. Nature once was adorned with all this glory of knowing GOD the Creator in the true light of the first creation, but now through transgression are all shut up and concluded under

sin, wrath and darkness that it might be made manifest that salvation is only in the Ark that swims above all these waters (viz.:) in the free grace, mercy and goodness of the Lord in Jesus Christ by revealing Himself to the sons of men and giving them a righteous law to worship Him by; that so they might not ignorantly forge a God in and by their own understandings to themselves and fall down and worship their own creature instead of the Creator of heaven and earth, but might see God in His own light. For in Thy light O GOD do Thy Saints see light, even the true light, the Lord Jesus. As that light hath discovered Him to me and the only acceptable service and worship of Him, this ensuing treatise declares the invisible worship of God.

Chapter I

Explaineth the word worship showing its several acceptations in the Scriptures and what the true worship of God is.

The word worship in the Scriptures signifies to bow down, fall down before, sacrifice, to serve, reverence, respect, fear, honor or be subject to one. (Psa 92:6; 1 Sam 1:3; Luke 4:7, 8) Of which worship or service we may mind these four sorts:

1. Human worship, which is a service of man's own invention, that hath a form of the true worship of God, but is will-worship, vain worship not commanded by the Lord. (Rom 1:22, 23; Col 2:23; Matt 15:9).

2. Devilish worship - when devils or dumb idols are worshipped. These two kinds being all together vain, carnal and antichristian I shall have no occasion to speak of them except in a way of reproof as unprofitable works of darkness. (1 Cor 10:20; Deut 32:17; Rev 9:20).

3. Civil worship - an outward expression of reverence and respect to men of authority or eminency (this being in its own sphere unlawful being bounded by the law of God). I shall have little occasion to speak of it. (Matt 20:20).

4. Divine or spiritual worship - when the true God is worshipped after a true manner, which worship we may fitly describe to be the subjection of the whole man unto God in every thing commanded by God, from a true understanding of God, by the power of God, with singular spirituality, faith, reverence, fear and love in obedience unto God in Christ. In this description there are several things to be minded as necessarily required in all true worshippers of God as:

1. A spiritual principle whereby we come to an understanding:

a. firstly of God, the object of divine worship (the inscription of the Saints' altar is not to the unknown God, but to Him Whom they understand.

b. secondly, wherein the worship of God doth consist. Every worship will not serve the Lord. Blind obedience is the sacrifice of fools, but that which God approves, His own light reveals which discovers it to consist in subjection unto God. Where there is true worship there must be preeminence; where there is inferiority there is superiority from whence springs subjection.

2. A spiritual power. It is not every strength that is able to build this house. That which God's light reveals His power produces and effects.

3. The manner how the worship of God is to be performed must be regarded. Every way of offering the Lord accepts not, but He will be worshipped.

1. With singular spirituality. As the object, principle and power are all spiritual, so must the heart be offering up sacrifices in a spiritual manner. It is the Spirit in all performances that make them truly lovely.

2. In faith. A soul that worships God must believe God and give credit to the words of God.

3. In fear and reverence. The majesty of God commands reverence in all that come before His throne. That infiniteness and unspeakableness of glory that is in the Lord causes a soul to fall down before Him, even at His feet, adoring Him crying on with Isaiah, "I am undone!"

4. In love. No service without love is acceptable. If the distance was only minded, it would strike such an amazement and terror that none would dare to come to God. Therefore the Lord sends from the brightness of His majesty comfortable beams and rays of love to gather up the soul to Himself through the power of which the soul is stirred with love and flaming, this chariot mounts up to God accounting the hardest enterprise he can achieve for God to be his greatest honor.

5. Divine worship in all its goings forth to God makes its addresses in the Lord Jesus. Spiritual and gospel worship receive all from God in

Christ, return to God in Him, Who is that way in which God and the soul meet embracing each other, Who is that ladder on which God descends to him and he ascends to God. He loves, fears, serves and lives to God in Christ and in Him alone.

This true worship of God appears in a twofold consideration:

1. Invisibly. Which is only in the inward man, in the Spirit which no man sees or knows, but he in whom it dwells.

2. Visibly. Which others may take notice of and whereby an invisible enjoyment and filial affections are clearly demonstrated.

I shall handle the first of these in the first part of this discourse, namely the invisible worship of God and the last, viz.: the visible, in the last part.

Chapter II

Showeth what is the spiritual principle in true worshipping whereby we come to know God, and what of God may be known to the saints.

Principles are so requisite to all manner of actions that nothing can be done regularly or honorably without them. A true principle is that which crowns every act. If as man be unsound in his principles, all his building will prove but rotten.

What this principle is:

By this spiritual principle, I mean a sure ground, or original, seated in the heart by the Lord, whereby the soul ascends to the true worship of God. And this is two-fold:

1. Light. Until the Sun of righteousness shines into the soul to discover the mind and will of God, the duty and privilege of His creature; the soul is a dark dungeon, a sleepy, dead confused habitation, but when God comes in the appearance of Himself, the soul is enlightened. Which light is:

Light comes from God:

A. Sent forth from the Lord. It is a spiritual, divine, supernatural light. In thy light (saith the psalmist) shall we see light. It is not in the light of the world, or of the first creation, but a new light to him that he had not, knew not, nor enjoyed before.

Light dwells in the soul:

B. It is sent into the soul, as the light of the sun is conveyed to the natural eye, whereby that discerns natural objects. So is the heavenly light darted into the spirit of a man, whereby that man being in this light, seeth it, and nothing spiritually without it.

2. Love. Love unto God and the truth and light of God, though a man may know much even by the true light, yet if love be not one with the light, that is to say, if love and light walk not hand in hand, the soul worships God not aright; therefore, as we hear the Saints breathing out their desires to the Lord that He would send forth His light and His truth to lead them to compass His altar, that is to say to worship

God. So likewise we hear of receiving the truth in the love of it. If I know anything, and yet love it not,I cannot cheerfully entertain or embrace it. Love, love I say unto the Lord, produced by the light and love of God, both implanted in the heart become that spiritual principle that carries forth the soul certainly unto God.

God is the one object of the Saints' light and love.

We are to consider this spiritual principle with its object: light and love are vain, empty, a mere fancy without a suitable object. The object of true light and spiritual love is that God Who is to be worshipped, God over all, God in all, God above all, which light discovers what of God is to be known by the saints and wherein the appearances of God are. That God is: The light of God reveals this to the soul: That God is. Hearken what the eternal Spirit saith in the Scriptures: He that cometh to God must believe that God is. When the Lord sent Moses to deliver the children of Israel from Egyptian bondage, He bids Moses, Go and say I AM hath sent me, whereby He signifies to them His being, that He is, distinguishing Himself from heathen vanities. He is in Himself and of Himself. Therefore God frequently styles Himself by the name of Jehovah whereby He points out to us in a most excellent manner: God's being is Himself from eternity, the same without diminution, addition, or subtraction. Though The fool hath said in his heart there is no God, the voluptuous man makes his belly and pleasure his God and although the world makes Satan, the Prince of the world their God, yet God only is, viz.: the Unspeakable Substance Who lives of Himself. What all creatures are, they are by God and have their dependence upon God, but God Himself is only truly independent.

Question: If any shall demand of me what God is?

Answer: I answer, if any seek the definition of God from the workmanship of His hands, he will be all together frustrated in his expectations. His substance is unspeakable. Man is but God's creature. Man in the most lively, glorious, quickest and subtlest understanding is ignorant of Him.

Objection: But may some be ready to object many Scriptures that speak of knowing God, yea, it is eternal life to know Him the only true God.

Answer: To answer this we must consider to know God is.

First, to know that there is a God or that God is and so, if we know Him not, we cannot speak of Him, nor live to Him.

Secondly, To know God is to know Him after a sort or manner, viz.: as He hath revealed Himself to the sons of men, for the incomprehensible and invisible Being hath made Himself visible after a sort so that our obedience may not be without obedience, nor our eyes without an object. And so, if thou art made partaker of the Spirit and so dwellest in the light of God, thou mayest see him:

God is incomprehensible.

Firstly, to be incomprehensible. If man, poor, silly man, nay, wise, understanding man was able to comprehend the infinite One, he would then be God himself or greater than He. For 'tis only the greater that is able to comprehend the lesser. As soon may the smallest point in the circumference comprehend the whole, as the creature his Creator. Therefore wisely did Empedocies answer one that demanded of him what God was, that He was a Sphere whose center was every

where and circumference no where; whereby is most excellently shadowed the incomprehensibleness of God.

God is immutable.

Secondly, that He is immutable. The world is possessed with changes, but in Him there is no shadow of change. The world grows old as doth a garment, but He is the same yesterday and today and forever. This is the record that He gives of Himself saying, "I the LORD change not." Mutability proceeds from corruption or imbecility, but God's being is most simple and pure. There is no composition in Him, neither is He subjected to time in which all changes are.

God is eternal.

Thirdly, He is eternal. God is before time. Time is made by God and shall be done away by God according to that in the Revelation: "Time shall be no more."

What time is.

Time is that space in which actions are successively brought about, having beginning and ending, but God is not included here for it is impossible that He Who made it should be comprehended in it. He is from everlasting and shall remain to everlasting. This is matter of admiration. Arithmetic is nonplused here forced to confess eternity transcends his skill. God is Invisible.

Fourthly, God is invisible. No man hath ever seen Him or can see Him, therefore the Saints acknowledge Him to be the invisible God, Col. 1:15.

Objection: But some say Moses talked with God face to face. And Christ saith, "blessed are the pure in heart for they shall see God"; therefore, He is not invisible.

Solution: To which I answer that God is to be considered either as in His own being or in His operations. As He is in Himself, we see Him not, but as His works of love, wisdom, power, etc. declare Him, so we see Him. Thou seest some glorious and costly building, yet seest not the spirit of that man in whose mind this building was before erected to thy view. But seeing it, thou concludest well in saying surely the wisdom of man appears in it eminently and thou knowest the mind of any man surpasses the matter in his mind.

Thou seest a poor creature acting diverse rare feats and excellent arts, but yet seest not the soul or spirit of that man from whence they flow. In all natural bodies there is a spirit from which natural actions flow, and yet seest not this spirit, but art made able to know there is a spirit and from its operations canst speak a little, though stammeringly of it. Exodus 33

Moses saw the face of God, and yet saith God to Moses, "my face cannot be seen." The face of God is a phrase God useth, descending to the capacity of God's creatures whereby the Lord holds forth some glory of Himself. Moses seeing God's face was his seeing the fullest manifestation of God's beauty and mind that was then for him to see (for the face demonstrates the beauty and mind of a man) and yet he saw not His being. The face of God doth here hold forth no more the

being of God than the face of a man his being. A man's beauty is not his being for a man is a man, though he be not beautiful.

And when as Christ saith, "he shall see God" His meaning is he shall see what of God may be seen, for He that is in Himself invisible, makes Himself visible after a sort, viz. by the appearance of His love and glory in His Son; therefore, saith Christ, "no man hath seen the Father at any time, but the only begotten Son hath declared Him." We hear many declarations of God which is the sight of God the creature hath; which declarations define not His being, but describe His operations. Thus it is said, "God came down in the sight of the children of Israel", when they only saw some terrible appearances of His majesty and authority.

God Is Almighty

Fifthly, The Almightiness of God may be seen by the creature that He is over all and above all and can do what He will is very evident. All power centers in Him as its true original. This omnipotence of God is immutable, boundless and infinite. Who shall say to Him, "this is too hard for Thee?" This power, even this Almighty power which the servants of the Lord feel and know through its irresistible operations enforces them to serve Him with fear and rejoice before Him with trembling.

God's Sovereignty may be known.

6. God's sovereignty and supremacy are likewise through the light of God clearly made manifest, that is to say, that God is above all, the principal, chief and worthiest of all, and under this consideration may be known to the sons of men: He is King of kings and Lord of lords. This is that which begets obedience, children obey and honor their parents as them that are over them, servants their masters, subjects

their kings and rulers as them that are their superiors, and so creatures the Creator as being more worthy than all. His power and sovereignty are inseparable companions: His power fills Him with majesty and authority.

The light of God discovers the wisdom of God.

7. The wisdom of God may be known, that is to say, that He is wise, understanding, knowing all things. By wisdom He governs all things. By wisdom He made and garnished the heavens. Power, authority and all without wisdom act confusedly. Therefore is He called: the everlasting light and the Father of light, the God of knowledge. He is wise super eminently and therefore called the only wise God Rom 16:27. God's justice may be known and what it is.

8. God is a just God and His saints know Him to be so. God's justice is His righteous dispensation of love or wrath according to His own law made after His own will and thus He is just or righteous to the creature and He is also just and righteous in Himself, a God of more pure eyes than to behold iniquity and of more justice than to suffer it to pass unpunished. This makes a poor soul bow his knees and tremble before God's dreadful majesty. Who can approach God's presence without fear? And for this cause is He called a God of vengeance, a consuming fire, the Judge of all the earth, a Judge most wise Job 37:17. He is most faithful: He cannot lie, He is a true God, a God of truth.

God is merciful.

9. That God is merciful, gracious, full of loving kindness, slow to anger, whose mercies are above all His works; His mercy and His

justice kiss each other. This consideration begets liberty, freedom and boldness in the Spirit to serve, fear, honor and obey the Lord. In this sense is He called a Father of mercies 2 Cor 1:3. This is discovered to a soul as the argument for a soul's obedience to God: if ye love me, keep my commands: for we love Him because He first loved us.

God is known to be related to the creature.

10. God is nearly related to the creature. Though God be never so glorious and excellent, yet if He had no relation to the creature, it would contribute nothing towards spiritual worship which relation is made manifest in several particulars:

First, He is a Creator and all things are His creatures. They are all His workmanship Isa 40:28. In the beginning, God made the world and all things in the world.

Secondly, He is a Father. All things are begotten by Him. In Him we live and move and have our being.

Thirdly, He is a Husband that espouses souls to Himself Isa 54:5.

Fourthly, A King and we His subjects. He rules over all the earth and the sea is His dominion.

I might here show at large how the several terms God gives to Himself, hold forth His relation to the sons of men, but I shall not now insist upon them.

God is all in all.

11. God is revealed to be all in all, that is to say, in His operations, but it is the same God that worketh all in all (1 Cor 12:6). All that is good or excellent, beautiful or glorious in all or any creature proceeds from God and this shows the creature's dependency upon Him. Therefore He is said to fill all in all Eph 1:23. That is to say all fullness in any creature is from the Lord Who is above all ruling over us through all, manifesting His power and wisdom in us all, dwelling in us, abiding and delighting in us. Eph 4:6. God is one.

12. This God is one infinite Being. There are gods many and lords many, but to us there is but one God. Many men are called gods. It is written I have said ye are gods but there is one original Being who is our God in the Lord Jesus. There are not many first beings but one original Who is the first and the last., the beginning and the ending. That is to say, the first in Himself, before all, subsisting by Himself, giving a beginning, and the last, continuing in Himself forever, putting an end to corruptible things by Himself, for He is without beginning or end of days. (Editor's Note: We would say God is three eternal, divine, co-equal spirits who make up the One Elohem. The term God, is representive of the Father in most cases in the New Testament. The key of course is the term ONE. Study John 17 in this light and you will find that the elect shall all be one in glory in the same way that Christ and the Father are One. In addition remember that the husband and wife are one and the true gospel ministers are all one as Paul and Apollos were both one. REP)

God is a living God.

13. God is a living God. He is not a dumb or deaf idol, but One that lives forever. Time molders all idols in the dust, but God is not is not subject to time. This infinite Being cannot die, that is to say, be subject to dissolution or corruption.

God is present in all places.

14. Lastly, God is present everywhere. He cannot be circumscribed for He is an infinite One. Thou canst not say God is not here for He is everywhere, knowing all thoughts searching all hearts. If thou canst tell me where God ceases to be, there I will 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 everywhere. Where ever God is He imprints an appearance of Himself to be there. If thou goest into heaven, that is to say, into thehighest place of glory, the Psalmist will tell thee, God is there. Yea, if thou makest they bed in hell, God is there, there exercising His wrath, justice and indignation. If thou thinkest to hide thyself in darkness, the darkness is as light to the Lord. The darkness and the light are alike unto God, that is to say, His power, knowledge and wisdom cannot be separated from any place or from the understanding of anything. There is such darkness in us that we cannot see, but there is no darkness in God that seeth our darkness by His own light Psa 139.

Thus having according to my measure brought forth my understanding of what of God may be known, viz. His power, wisdom, light, love, justice, presence, and the like, all which terms the Lord uses to express what He is to us in a way of relation to His creatures, in terms that His servants are after some small measure capable to understand. I shall proceed in the next place to show wherein this excellency of the Lord Jehovah our God doth appear.

Chapter III

showeth wherein that which may be known of God to us is made manifest, viz. in the creation and in the Lord Jesus, and how it appears in the creation.

That God is and that He is immutable. incomprehensible, merciful, wise, etc. He hath given us a very lively testimony to seal the truth of it. God being unwilling to hide Himself 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 incorruptible oil of joy, gladness and righteousness amongst the candlesticks into the lamps of the sanctuary, even into the hearts and spirits of the church of the First Born, whose names are written in the Lamb's book of life.

The creation holds forth God.

These are the two great ordinances which are displayed by the eternal word of God according to the Scriptures; which are those conduitpipes which carry in them all that may be seen. known, understood or enjoyed of God by the sons of men. I shall speak of both, but in the first place of the creation which is a glorious book in which he that runs may read and understand the excellency of the Lord Who was, and is and is to come. The meanest, most natural capacity may read God in every line of the creation, which shows:

The creation shows the Godhead.

First, that there is a God. The invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made. even His eternal power and Godhead 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 the things that are visible. Now the thing that may be known is this, viz. His power and Godhead. That there is a divine, eternal 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 Godhead.

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 again only one, yet every one preaches forth this God. The earth, sea and air 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 nearest to not being, to annihilation. The plants besides being, have life and draw nourishment and refreshment from the earth and air. The beasts have being, life and sense and seek 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. Lo here, this wonderful order. One serving another, nothing is for itself.

From whence comes this distribution, one thing serving another? If fromthemselves, either they had it always or in time? Always they had it not, for we know, we ourselves that now are, once were not; and if we had our origin 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, the original distributor 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 than God Himself.

Let us descend into some particulars and consider the elements of which things are compounded as fire, earth, air and water. Fire and water are contrary and so is the dry and 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 Who orders things after such a strange manner. We see very beautiful buildings, stately palaces and our minds presently without pausing upon it say surely there hath been some gallant workman. Thou seest a watch and presently viewest the balance, 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 beginningless and an endless Being Who must needs be the very Godhead.

Creation shows there is but one God.

2. So likewise, as the world shows there is a God, it shows there is but one God for all things in the world point to unity. Earth, water, air, fire are all to make up one body. All agree in one though diverse in themselves. All arts and sciences move towards unity and congruity. Arithmetic proceeds from unity; Geometry from a point and tends to society and happiness and solace of man. All government in families

or kingdoms respect unity. All that ever man doth or can do leads to unity to the high advancement of one God and His wisdom and power. Surely all these unities here below are but so many resemblances in a sort of the true unity itself. The mind of man is one, though it conceives in itself an infinite number of things. And the more things are in unity, the more noble they are, then certainly God must needs be unity itself Who is truly noble and only one. I might trade far in nature here, but I must mind other things likewise so that I will not dwell here.

Creation shows God to be almighty.

3. The creation shows the almightiness of God in these two considerations:

First, In creating the world of nothing. Amongst the philosophers it's a received axiom, EX NIBILO NIBIL FIT, of nothing nothing is made. So far as this concerns man it's true, which proves the Almighty power of God; for if man cannot produce the least matter without some preexistent or foregoing matter to work upon, then surely He that can produce the heavens and the earth of nothing must needs be very powerful, yea Almighty. In the beginning God created the heaven and the earth, as saith the Scriptures, or these heavens and this earth wherein Moses proves the things that now appear in the beginning had no appearances at all, but were created of nothing; for the Hebrew word RESHITH which is translated the beginning, doth not signify any substances. Neither doth the word BARA, to create, signify any other way to create than of nothing and hereby it is distinguished from the word FATZAR, to form, and GNASHA, to make. Doth not this hold forth the eternal power of God?

The world itself speaketh forth this mighty power of God in that it had its beginning from God. If we consider the several motions and mutations that are in the world, we must conclude a beginning. Look

to the rivers, they flow from the Sea. The tide of the Sea arises from the influence of the moon and the moon borrows light from the Sun. Sometimes streams grow dry. The moon is eclipsed. And the Sun continually moves which argues its beginning.

Objection: May, but some say the heavens have continued a long time and we see no change; therefore, they were from eternity.

Solution: Vain man, because thou seest no change; therefore, will there be no change? Thou sayest it hath continued long, what then? Therefore hath it continues from everlasting? God that causes thee to live it may be twenty, thirty, forty, or sixty years or more, causes that to continue some thousands. Wilt thou then argue because thou livest longer than another, thou shalt never die? Know the world is madefor more besides thee and they must come and act their parts in it as well as thee, and when all are come in, then shall it be destroyed.

This will appear more plainly if thou considerest thy own body. Surely that had a beginning. It was once in the lowest parts of the earth as the Psalmist saith and thou wast brought forth an infant of days and grewest stronger in body, and yet for all this returns to the dust. Nay, look into thy mind, the most glorious resemblance of God, and thou wilt find it had a beginning; for it is subject to joy and sorrow, to learn more and more, which holds forth a beginning and One that made it, and without it.

The beginning is the first point of time and the ending the last. In the midst of these two points runs the line of time, which is a little space borrowed from eternity, where God displays His power in His visible creation. That eternity should create time is a wonder and that time should again be swallowed up of eternity is matter of admiration.

Secondly, In upholding the world to this moment. The world would be soon dissolved if that boundless power supported it not. When earth was without form and void and darkness was upon the face of the waters, then the Spirit of God moved and brooded on them, which did support that matter and brought it forth into so glorious a fabric as we now behold this day. And if that Spirit or power moved not still in this fabric to support it, it would soon return into its first nothing. Therefore saith the Scriptures, all things consist in Him. Nature itself teaches this. The veriest Atheist or Epicure that is, that when he is well hath no leisure to think of God, or that he may sin the more greedily, denies there is a God. When he is never so little sick, or ready to die, his conscience flies in his face and he is forced to acknowledged a God, and that he cannot subsist without him. I have already shown the heavens and the earth are subject to mutability and so capable of dissolution. And certainly did not God keep them by his right hand, they would come to nothing.

The creation shows the incomprehensibleness of God.

4. The creation cries aloud God is incomprehensible. I might here fill volume after volume by descending into thousands of particulars and show thee every one, every little, yea, the least thing thou canst speak of leads thee there by the hand to acknowledge it. All that any man, the purest natural man or spiritual man is, is but the work of God's hand. Now, the workman is greater and more worthy than his work. Thou seest a curious piece of work made by a skillful artist and praisest it. But, being led from the work to the artist, thou admirest the ingenuity and dexterity of the mind of that man from whence the work proceeds. Yet a little further, let us view the works of God, viz. the sun, moon, stars, the herbs of the field, the beasts of the forest, the fishes in the sea. Canst thou tell me what the substances of them be? Philosophers have traded so far and confusedly herein, that in truth all that they have said of them, or can say, is but vanity and confusion. This puts the wisest of them all to a non-plus. Hence it is they differ so much about them. The wisest must confess his knowledge herein to be but ignorance. Philosophers say, "things are compounded of four elements, viz. fire, earth, air and water, which as

to their substances are invisible. And that the virtue of many things proceed from the four first qualities of heat, moisture, drines and cold, but yet are they forced to confess many things operate from a hidden or occult quality which they can render no reason of. Ask them why the lodestone draws iron to itself, they say there is a hidden virtue in it, a specific quality or similitude of substance, but from whence it proceeds they cannot tell. Nay, ask any man in things seemingly more ordinary as why the fire should burn, rather than the water? They say it is its proper nature so to do. But where is had this nature, or how it came by it, they are forced to be silent, or to acknowledge it from God Himself. Surely if we cannot comprehend the least things, as a fly, or the grass of the field, much less the infinite One. They tell us Rhubarb purges Choler etc. from a hidden quality which hidden quality is nothing else than the very instinct of the Creator in it.

Objection: But some that would be thought very wise, cunning and spiritual says, though man, that is to say, the natural man cannot comprehend God, yet a saint may.

Answer: Alas vain man! Thou sayest thou knowest not what. If a saint can comprehend God, it must be in His Spirit or understanding (for a saint is a natural man consisting of body or spirit, sanctified or made holy). Now, that he may see his error, let him turn into his own mind. Can he comprehend that? He knows he hath a soul by its motions, but what his soul is those motions cannot tell him. Yea, this soul and understanding of thine is but the work of God. Now the work cannot comprehend the workman, So that if you canst comprehend Him, thou must be God; for thou hast no light but what thou hast of God and that light discovers only the works of His hands. But if thou shalt say thou art God, as some blasphemously affirm, let me ask thee whether thy soul or body is God? If thou sayest thy body, then how comes it to pass thou canst not be in all places at one time? How comes it to pass thou art subject to death and corruption? If thou sayest thy soul is God, how comes it to pass thou art so ignorant of what thy soul is? God must needs know Himself and all other things. Knowest thou what shall befall thee? How thou wast made when this soul was given thee? Why dost thou so often complain? Why art thou

subject to changes? God is unchangeable. But if thou shalt say, God in thee is God that knoweth all things, I answer thee, then it is not thyself that comprehendeth Him. God in thee is not thee, no more than God in the earth, or beasts in the field, is the earth, or the beasts thereof. Therefore poor silly wretch leave off to talk so dotingly of comprehending Him when thou knowest not how to comprehend thyself.

Objection: Some are ready to say, this is carnal reason because we make use of earthly things to speak of God by.

Answer: Vain man! God made the earth to preach forth Himself and thy folly to thy self. Therefore saith the Psalmist, the heavens declare the glory of God and the earth His handy works. And again saith our Apostle, the invisible things of Him are seen by the things that are made. They all preach thy folly, madness and vanity and bespeak thee to be but an Atheist for all thou boastest to be a saint.

The creation shows God's wisdom.

5. The creation lively points out to us the wisdom of God. If thou seest the picture of a man, thou presently askest who made it and admirest his skill and cunning. If thou castest but a glimpse of thy eyes on the world and askest who made it, thou wilt see it is God and wilt admire His wisdom. God's wisdom appears in that glorious and harmonious order that is in the world, that unity should be produced from contrariety. Oh, what a wonder is it! I have told thee before, fire and water be contrary, so dryness and moisture, yet thy one body cannot live without them all, being composed of them all. Nay, let me tell thee, it is God keeps them from encroaching one upon the other. There is not one thing in the creation but bespeaks God to be a wise God. Thou knowest of beasts, some are for thy food and some again would devour thee. Those that are for thy use God hath placed nigh thee in flocks and herds. Those that would devour thee live in desert places in the

wilderness in caves and dens. From whence came this disposal of them? Did thy own wisdom procure it? No certainly. It is no other thing than the wisdom of God.

The creation shows the love of God.

6. The love and relation God hath to the sons of men appears in the creation. It may be thou art a father of children. Thou providest for them food and raiment and why? Because thou lovest them. God created all for man. God first made the world and brought man into it as into a large palace, ready furnished with all things fit for delight, pleasure and food; that man became lord of the creatures. All things were made for man, and man for God, in whom He took delight. As for man, He created him in His own image wherein appears His great love.

What it is to be created in God's image.

To be created in His image was to be made such a creature that in a special manner did most resemble his Maker in a created pure natural light and understanding, power and authority; whereby he was the image or likeness of God. I might further show that the creation holds forth the immutability of God. for He that made all changes must needs be unchangeable. And the sovereignty of God, for He that made all must needs be Lord of all. And the eternity of God, for He that made time must needs be before time. And the life of God, for He that made all creatures live must needs live Himself. The justice of God for he that ordains it to be observed in His creatures must needs be just in Himself. Yea, of the invisibility of God, for if thou canst not see into the substances of things made by Him, thou canst not see Him that made them. I might show you that God is all in all in the creation, that is to say, there is nothing without Him and all things that it is it is by Him. But because I shall further have occasion to hold forth the excellency of the Lord to the creature in the second particular, viz. as He appears in the Lord Jesus, I pass from the first creation, the

habitation of the first man, the first Adam and his posterity which is earthly unto the last Adam, the second Man, the Lord from heaven and His generation, the children of the second and new creation. Concluding this chapter with this that what I have already said of God is not to define what He is, but to tell us what He is not; that we may not deceive ourselves by our proud and vain apprehensions, in forming a God to ourselves wither with the ignorant, thinking Him to be a huge body, or massy substance; or with other that seem to be wise, dream of comprehending Him, but rather say as at first, He is that He is, but what I know not; but with the Psalmist desire to learn in silence and rejoice in those appearances of Himself whereby He gives out Himself to be known after a sort, for my eternal happiness and the happiness of all His people. Chapter IV

Showeth what we are to understand by God in Christ, and what Christ is, and what the Father, Son and Spirit are.

God is in the creation, but dwelt in the Lord Jesus. Christ is God's habitation, for in Him dwells the fullness of the Godhead bodily, the fullness of grace and truth. In the creation, He is a God over us, in Christ a loving Father to us. But seeing this is the great mystery of godliness, (viz.:) God manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, and received up into glory. Which mystery is hid from the eyes of the world and man's vain imagination fancies such vain understanding of it. I shall endeavor to speak more plainly and particularly of it, and shall observe this order:

1. To show what we are to understand by God in Christ;

2. How God in Christ unveils Himself to the sons of men, that we may know what we are to understand by God in Christ, these three things

are to be considered, and that from the word Christ which signifies one anointed; wherein consider:

1. The Anointer; 2. The Anointed, 3. The ointment itself wherewith He is anointed. Of these in order.

Who is the Anointer? It is the Father.

The Anointer, Giver, Dispenser, or Pourer-forth of the ointment is the Father, God in all, over all and above all, for Whom are all things, and by Whom are all things. It is that infinite, that incomprehensible majesty, that eternal substance which I have already proved to be incomprehensible. The Scriptures abound in this doctrine. The Spirit of the Lord God is upon me (saith Christ) He hath anointed me. God proclaims it from heaven, saying, I have found my servant David(which is the Lord Christ) with my holy oil I have anointed Him. Again singeth the sweet Psalmist of Israel in the Song, that his heart endited or bubbled or boiled forth concerning the King: God, thy God hath anointed thee. This was prefigured, shadowed, pointed at and typed forth in the law by Moses anointing Aaron. This is the Father's work.

The subject anointed is the human nature.

Secondly, the subject anointed is the human nature in which God was manifested, for He was manifested in the flesh. It was that particular body of Christ that the Word dwelt in, which was made flesh and dwelt among us and therefore saith the Scriptures He hath anointed His holy child Jesus, even Jesus of Nazareth, the son of Mary, of a Virgin: the son of David, the son of Abraham, the son of man who is called the man Christ Jesus. It was that particular person who was

the subject of this anointing Now the human nature is nothing else but a fleshly body and human soul united in one, which humanity is proper to all men, yet so that every man hath the whole human nature in himself and so was this person, this man Christ, this human nature consisting of body and spirit in one person, was the subject of the anointing.

The ointment is the Spirit.

Thirdly, the ointment itself remains to be declared, which is that holy oil with which our Jesus is anointed, which ointment hath several names in Scriptures to declare its worth and nature. It is the Spirit of God, therefore saith Christ, the Spirit of the Lord is upon me, He hath anointed me. With My holy oil, saith the Lord, I have anointed Him, which is the oil of joy and gladness, the Holy Spirit and power; which oil is sweetly typified forth to us by the holy oil mentioned by Moses whose composition consists of principal spices as pure Myrrh, sweet Cinnamon, sweet Calamus, Cassia and oil olive, wherein though mysteriously, yet very excellently is deciphered the very nature of the Spirit of the Lord Jesus. For the nature of that composition is such that it is of singular virtue, being sovereign for the brain, comfortable for the heart, and wholesome for the liver-the three natural fountains and springs of the natural bodies' life, purging from evil humors, mollifying and softening the body, enabling the body to perform its natural, vital and animal faculties; which is abundantly, yea, superlatively true of the Spirit, that gives to a saint being, wisdom, understanding, light, life, power, love and increase, softening the hardest heart, moistening and relenting the most flinty spirit; purging and scouring away effectually all drossy, choleric, passionate, idle, melancholy, earthly and evil humors; fitting and enabling the soul to run the ways of God's commands; preserving the soul from sins venom and poison; keeping it from corruption or putrification. And whereas none was permitted to make any after the likeness of that composition, it declares and proclaims aloud the contrariety of the true Spirit to all pretenders of it, or counterfeitings of it; which are the powers, signs and lying wonders of the man of sin, which Christ, through the brightness of His coming, will destroy.

Thus briefly have I handled the three essential things to be considered in the true knowledge of God in Christ. Now know this, that neither of these three, abstracted from the other, is the Lord's Christ. It is the composition or conjunction of these three in one person that makes this Christ. Therefore it is said, the word was with God and was God and yet was made flesh; which leads us to the consideration of the various manifestations of God as they are one in Christ Jesus.

What the Father, Son and Spirit are.

There are three that bear record in heaven, the Father, Son, and Holy Spirit and these three are one, viz. One God and one in the man Jesus Christ.

(Kind Reader: It must be pointed out that we do not agree with Bro. Drapes' views of the Trinity. We have not removed this section from this work as we wish not to be accused of editing in or out of these old works and thereby deceiving people by inserting our own views in the place of those in these works with which we do not agree. We do not claim or believe that these men are infallible and so we are not ashamed to reprint such views with a disclaimer. We agree that God is but one God, but we do not hold the view that God manifests Himself in three manners, but rather that God is of one essence existing in three separate beings. The Father is eternal God. The Word is eternal God and the Spirit is eternal God. Each is distinguished by Jesus Christ Himself very plainly in the New Testament and especially in the book of John. We believe the Scriptures teach this plainly. We do not hold to the view that the Son was eternally brought up, begotten, or generated of the Father, but rather is as eternal as the Father and Spirit. The Scriptures which deal with the begetting or generating of the Son deal with Jesus Christ in His virgin birth (my only begotten Son) and in His resurrection from the dead (the first begotten from the dead). We do not find the

Scriptures teaching that the Father somehow manufactured the Son into existence. We also find Christ teaching the separate and distinct being of the Spirit, the eternal Spirit [Heb. 9:14]. The Spirit is not a force, but rather a distinct eternal Being. The view is ungodly blasphemy that the Father, after begetting the Son into existence, then took the Son and they did something to produce the Spirit into existence. The Spirit proceeds forth from the Father and Son in a way of ministry to the children of God to bring us children of God into fellowship with Himself, the Father and the exalted Son [John 14:16, 23]. We, therefore, reject Drapes' views which follow - J.K.O.)

These three are not three Gods, but one. God is made manifest after three manner of ways, that is to say, God the Father conceived His word in His own mind, which is His Son, eternally brought up with Him; His wisdom daily His delight. It is His light whereby He knows Himself, and brings forth everything by Himself. For by His word, that is to say, Himself in a way of activity, or doing, or wisdom, he made the worlds. The word was in Himself producing everything below Himself, and the Spirit is the mutual kindness each of other, which is actively eternal. The Spirit is sometimes taken for the power of God, sustaining all things, producing all things; sometimes for the influence of the Father's love shed abroad in the heart. And this is the Spirit of God, the Comforter in the gospel, so that all these are one, agree in one, and what may be attributed to the one, doth agree to the other; so that these three are not three distinct substances or persons in the common and most known acceptation of the word, viz. a particular and individual substance or being, distinct from another. In this sense I say, there are not three persons in God, for this is to make three Gods; but because the Scriptures no where saith there are three persons, I hope the word (invented by man's wisdom) shall not be imposed on any as a snare. Let us more look to things than words. I say according to the Scriptures there are three that bear record in heaven: the Father, viz.: the infinite Being, the begetter of the Son; and the Son, viz.: the express image of God, the reflection or likeness of Himself, which is the word begotten of the Father; and the Spirit, the mutual kindness, love and communication of the Father and the Son; for God is love, all agree in one, in one man Christ Jesus; the Father is in Him, the Word is in Him, for it was made flesh and dwelt

among us; and the Spirit is in Him, viz.: the eternal love of the Father, the sweet and heavenly influences thereof. It is given to Him without measure so that God manifested in the flesh in a way of union is Christ, for all that may be known, or understood, or enjoyed of God is in the Lord Jesus. Nay further, whatever God is to a saint, He is it in Christ Jesus, for the fullness of the Godhead dwelt in Him bodily, that is to say, God in His highest manifestation of Himself in power, grace and truth, etc.; for He was full of grace and truth.

The sum of what I have said or can say in this particular (which notwithstanding I must confess comes infinitely short of the height of its glory) is that the conjunction of Father, Son and Spirit, after a spiritual and wonderful manner in the man Jesus Christ, is the Lord's Christ. So that God in Christ is God the Father dwelling in and uniting the human nature after a wonderful and unspeakable manner to Himself; and therefore is Christ called God and man; and because of this union, Christ sometimes speaks as He is man, and so dies; sometimes as the Word, which is God in Him, and so He raiseth Himself from the dead; in a way of union, and so He is the Mediator between God and man, the Man Christ Jesus.

Chapter V

showeth how God in Christ unveils Himself to the sons of men wherein is shown that Christ is our Priest, and the manner of His consecration and fitness for His office.

Having showed what we are to understand by God in Christ, and what the Lord's Christ is, I am come now to show that Christ was not anointed for Himself only, but that He might communicate of His fullness to others; which appears in two considerations:

First, in that Christ was designed by the Father, or set apart, or consecrated to a glorious work.

Secondly, in that Christ is made fit, capable and able effectually to perform whatever work was imposed on Him, which His being anointed holds forth to us. Of these in order:

In Christ's designation to a work, there are two things to be observed:

1. What the work is that Christ is consecrated to;

2. The manner of His consecration.

Concerning the work itself, it is a three-fold office or ministry, viz. a Priestly, Prophetical, and Kingly office; wherein all the appearances of the love, wisdom or power of God are clearly made manifest. I shall speak of these in order: .

What the Priesthood of Christ is.

Now the Priesthood of Christ is that order or office that Christ hath from His Father, in a way of relation to God and man offering up sacrifices to the Lord; wherein are two things considerable:

First, the Priest.

Secondly, the sacrifice He offers: for He is not a Priest, but in reference to His offering of sacrifice Christ is the Saints' Highest Priest.

The Priest is Jesus Christ, even the man Christ, Whom I have already discovered to be the anointed of the Father, even this man that hath an unchangeable Priesthood, Who is the Son of God according to the divine nature, and human nature. It is He that is our High Priest (Heb. 9:11).

The manner of Christ's consecration.

But now seeing no man takes this honor to himself, but he that is called of God as was Aaron (Heb. 5:5). So also Christ glorified not Himself to be made an High Priest, but he did it that said to Him, thou art my Son, this day have I begotten thee. The Father anointed Him, as I have shown more at large before, and now shall show you the manner of His consecration, which was:

Christ consecrated by an oath.

With an oath (saith the Psalmist) The Lord hath sworn, and will not repent, thou art a Priest for ever after the order of Melchisedech needs must we conclude. The matter is of great concernment that is managed with so much solemnity.

That God should with an oath confirm it, it hath much weight in it. An oath amongst men puts an end of strife and seals up the matter in question.

Men in all ages, as I have said before, being convicted in their consciences that God is displeased, and must be pacified, have had their Priests to accomplish that service. Nay, the Lord appointed many Priests to offer sacrifice to Himself. But now, that He might make it appear that none of these were His eternal Priests, that He might put all out of doubt and clearly reveal His own mind and the immutability of His counsel, swears by Himself (there being none greater than Himself to swear by) that He had made, established and consecrated the Lord Christ to be the everlasting Priest upon Whom He had conferred His everlasting Priesthood.

The priests of old were made without an oath, but Christ with an oath by Him that said unto Him, Thou art a Priest forever. As if God should have said, "Son, it's true, there have been many Priests that I have made, but they are dying Priests and their Priesthood but a shadow or type of Thine which I commit to Thee, for Thou art my well-beloved and shall not die. Of Thy Priesthood there shall be no end, for I have said, yea, I have sworn it and cannot lie."

Christ consecrated by the pouring on of oil.

The Priests of old were consecrated by the pouring oil on their heads and the putting on of the holy garments. So our High Priest was set apart for this office by that holy Ointment, even the power and Spirit of the Most High, by the voice of the most excellent glory that gave record of Him: "This is my well-beloved Son, in whom I am well pleased." The Lord Christ ministers in the sanctuary with the oil of joy, gladness and acceptation poured on Him, with the garments of righteousness and salvation.

Aaron and his sons had garments, yea holy garments for glory and for beauty; which garments were most exquisitely made for workmanship, wise hearted men filled with wisdom by the Lord being only appointed to make them; whose composition was of the most beautiful, glorious and rich materials: gold, purple, scarlet and fine linen; which excellently types forth the glory of our High Priest Who stands before God in rich, pure, spotless, bright, shining and incorruptible garments, being filled, covered, and clothed with the glory of God, and being adorned with the beauty of the Most High; for He was and is the express image of His Father's beauty. Aaron was appointed to bear the names of the children of Israel upon the Ephod upon his shoulder and upon the breastplate of judgment, upon his hears, engraven in precious stones, which shows that our High Priest, the Lord Jesus, administers before the Lord with all His saints engraven upon His heart, in beauty and glory. Thus briefly having taken a view of the manner of our Jesus, His consecration to His office, let us by divine assistance consider the ability to manage that office. The work, being of such an infinite extent, requires a person of unanswerable abilities which we shall easily find to be in the Lord Jesus if we consider:

First, the dignity of His person.

Secondly, the excellency of His endowments.

1. For the first, it will appear, if we consider that He is the Son of God, One begotten of the Father, yea, the delight of the Lord. He is the first born among many brethren. Priests of old were of the first born among the family. So is our Jesus the beginning of the creation of God, the first born from the dead, the only begotten Son, that is to say, the Chief, none begotten to be a Savior, an everlasting Deliverer of His brethren besides Himself. He is Alpha and Omega, the first and the last, begotten in His Father's likeness, the express image of His Father's person; white and ruddy (as saith the spouse) the chiefest among ten thousand, or thousand thousands.

2. For the excellency of His qualifications consider:

First, His relations to God. He was the Son of God and to man. He was made flesh. He was of such a nature that He stood related to God and man, as He knew how to preserve both the glory of God and the happiness of the creature that so divine justice might be completely satisfied and mercy admirably advanced in the creatures salvation.

Secondly, His interest in God and man. He was not only related to them, but had a deep interest in them both: to God He was a companion, therefore God calls Him, the man, His fellow. Moses of old was prevalent with God, but our Jesus much more - Moses as a servant; Jesus as a Son and Heir; to man as a faithful Brother, Friend, yea Companion and fellow Sufferer; He was tempted that He might be able to succor us being tempted. Likewise, He is the Father's Beloved, Whom God can deny nothing to; the saints Advocate that will lose nothing for want of asking.

Christ's will, power and love concur in it.

Thirdly, His will, power, love, wisdom and delight, concurred in fitting Him to be such a Priest. His love sets all on work, both power and wisdom. He is the power of God and the wisdom of God. He is without spot or blemish.

Fourthly, He is without spot or blemish. The priests of old were forced to offer for their own sins daily, but our Jesus had no sin to offer for He was like to me in all things, sin only excepted (Heb. 4:15). There was no guile found in His mouth. Yea, such an High Priest became us, Who is holy, harmless, undefiled, separate from sinners, made higher than the heavens, able to save to the uttermost. (Heb. 7:26, 25).

Christ is of an incorruptible nature.

Lastly, our High Priest was a High Priest of an incorruptible nature, one that continues forever. The High Priest under the law, by reason of death, continued not, but Jesus is a High Priest forever after the order of Melchisedec, that is to say, without father or mother. He was not of the offspring of the Priests, but of Judah, without beginning or end of days, who ever lives to intercede for us. Thus much briefly to the first, viz. concerning the Priest Himself.

Chapter VI

showeth what the sacrifice is Christ offered.

Christ offereth sacrifice.

The sacrifice itself that is offered is next to be spoken of, for every High Priest is ordained to offer gifts and sacrifices; wherefore it is of necessity that this man (viz. Jesus) have somewhat to offer. The Scriptures are exceeding full in declaring this sacrifice.

That I may a little describe this sacrifice in the excellency of it, I will observe this order:

1. To show you what the sacrifice is Christ offers,

2. How often it was offered, 3. The place where it was offered, 4. The time when it was offered, 5. The true nature of that sacrifice, 6. How our Priest offered up this sacrifice, 7. For whom it was offered, 8. To whom it was offered, 9. The virtue, effects and end of this sacrifice; of these in order:

What the sacrifice is. It is Christ Himself.

First, the sacrifice itself is the Lord Jesus Christ. When burned offerings and sacrifices God would not, Christ came to do His will. This is held forth to us in the Scriptures by several expressions, all centering in one thing, namely, in this sacrifice, as first, by giving Himself as saith our Apostle, "Who gave Himself for our sins." Again saith Paul, "Who hath loved us and given Himself for an offering and a sacrifice to God." The priests of old offered goats and lambs and the like, but our High Priest a better sacrifice, even Himself (Gal 1:4; Eph. 5:2, 25: Tit 2:14; Heb. 7:27; Heb. 9:14, 27). It is Christ's blood.

Secondly, by pouring out His blood, all things almost under the law were sprinkled and purified with blood for without blood there was no remission. The patterns of things in the heavens were purged with the blood of bulls and goats, but the heavenly things themselves with better sacrifices, namely, with the blood of Christ Himself. The blood of beasts sprinkled upon the unclean, sanctified to the purifying of the flesh, but Christ's blood was the sacrifice for the purifying of the

heavenly things, viz. the saints' bodies and spirits. To this the Scriptures gives a large record: In whom we have redemption through His blood (as Paul saith) even the blood of the cross, that blood that issued forth from the side of our Jesus Whom one of the soldiers pierced. The High Priest under the law went into the second Tabernacle once every year, not without blood which he offered for himself and the errors of the people, but our Christ entered into the most holy place by His own blood which is called the blood of sprinkling which Christ poured forth when He suffered without the gate, even His own precious blood which is the blood of God. This is He that came by water and blood, even Jesus Christ. This was part of that new Song the 24 elders sang when they fell before the Lamb saying, "thou wast slain and hast redeemed us by thy blood", even His blood Whose vesture was dipped in blood. Therefore Christ's blood is called the blood of the covenant, of the everlasting Covenant (Eph. 1:7; Col. 1:14, 20; John 19:34; Heb. 9:7; Heb. 12:14; Heb. 10:19; Heb. 12:24; Heb. 13:12: 1 Pet 1:19; Acts 20:28; 1 John 5:6; Rev 5:9; Rev 19:13; Zech. 9:11; Heb. 10:29; Heb. 13:20).

Objection: But peradventure some will be ready to say, who seem to be very spiritual, that the blood that washes us is not the blood poured forth upon the cross, for that was spilled upon the ground, but it is a spiritual blood and therefore saith Christ, "he that eateth my body and drinketh my blood shall never die; which seems to imply some other blood. To which I answer:

Solutions:

1. By the blood of Christ we are to understand, not only the blood shed forth from His side, as a natural eye might see, but the same blood in the virtue of it which blood is the sacrifice. So he that drinketh Christ's blood partakes of the excellent benefit that redounds through Christ's blood which, in due, I shall show you more fully.

2. By this word blood we must know the death of Christ to be concluded and His body included. All Christ's sufferings center in one word, namely, His blood which holds forth all His sufferings upon the cross. And therefore in the next place the Scriptures declares this sacrifice.

3. To be the offering up of His body, Christ gave up His body to death, to suffer all the wrath of man and to become an offering for sin; therefore, it is called the offering of the body of Christ. So saith Peter, "He bore our sins in His own body, even the body of His flesh. By which body we are to understand Himself, His blood, for every one of those words are wound interchangeably each in other. Thus Christ gives His body to be eaten, that is to say, the fruit of the offering up His body. He gives His body for us that the fruit of that body might redound to us (Heb. 10:10; 1 Pet 2:24; Col. 1:22; Isa. 53:10; John 10:15; Acts 8:53; John 13:16; Matt. 20:28)

It is His soul offered up.

4. It is said, He made His soul an offering for sin. The Lord Christ offered up the whole man, body and spirit. He loved not His life, but poured forth His soul and underwent the whole curse, wrath and vengeance of the Most High in body and spirit.

It is the laying down His life.

5. Christ says, He lays down His life for us, yea, He gave His life a ransom for many. In this word, all other are contained Therefore it is so often said in the Scriptures we are saved by His death and sufferings. So that all these terms of Christ's giving Himself, pouring forth His blood, giving His own body, making His soul an offering for

sin, laying down His life, dying and suffering for us, are all one sacrifice. One is diffused into all and all center in every one (Rom. 5:10; Col. 1:22; Heb. 2:9, 14; Heb. 9:15; 1 Pet. 3:18).

Chapter VII

Showeth how often this sacrifice was offered, the place where and the time when it was offered.

Thus through the power and virtue of this sacrifice, having declared what it is, we come now to consider:

How often the sacrifice was offered.

1. How often this sacrifice was offered. The Priests under the law went into the holy place every year. They offered sacrifice continually, but our Jesus by one sacrifice hath done away sin. The multiplicity of the legal sacrifices argued their imperfection, for those Priests daily ministering, offered sometimes the same sacrifice which could never take away sin, but this man, saith the Spirit, after He had offered one sacrifice for sins, forever sat down on the right hand of God, holding forth the work was done that Christ might sit still needing no more offering. And whereas it is said He sat down on God's right hand, it

declare He had done His work and the Father accepted it, or else He should never have been placed in the throne of victory at His Father's right hand. Christ was once, (and but once) offered to bear the sins of many. Many talk of Christ's dying still in us and the like, but indeed instead of exalting Christ (as they pretend to do), they rank Him only in the Levitical Priesthood, and instead of holding forth His perfection, they render Him imperfect and quite contradict the aforementioned Scriptures (Heb. 9: 26, 28; 10:10, 12, 14, 18).

The place where this sacrifice was offered.

2. The place where Christ was offered deserves our consideration, for it is not said in vain that He suffered without the gate upon the Cross and that between two thieves. It shows the descension of our Savior into the lowest, vilest, contemptiblest estate and condition that could be. Christ died at Jerusalem, a city, not in the heart, but in Judea, in the world. I mind this the rather because some think the death of Christ at Jerusalem not at all to concern them, but they look for Christ's death within them, whereas in the Scriptures nothing is more clear than this: that Christ's death at Jerusalem is the offering for sin, not Christ's death in any one's heart. The Scriptures warrant no such kind of language. I confess I know this much that though Christ died at Jerusalem, if the power, virtue and efficacy of this death be not seated, revealed and enjoyed in the heart, a poor soul can take no comfort in it, notwithstanding this is certain: he that enjoys not Christ in him as a fruit of that one offering at Jerusalem, enjoys Him not at all. The Scriptures often speak of our being dead with Christ, that is to say, being implanted into the likeness of His death, by being dead to sin and to iniquity, but no where speak of Christ being dead in us, as the sacrifice by which we are saved. If Christ be in us, the body is dead (not Christ) because of sin and the Spirit is alive because of righteousness. Christ's death hath a virtue in us, namely, destroying sin and becoming a quickening Spirit (Heb. 13:12).

The time when this sacrifice was offered.

3. Concerning the time of this sacrifice being offered. In the fullness of time (saith the Lord) God sent forth His Son. It was in the last days, so called in respect of dispensation, for now all under Moses and the Prophets vanished, that Christ might come in and continue, God Who at sundry times and in diverse manners spake in times past unto the Fathers by the Prophets, hath in the last days spoken unto us by His Son, Who once in the end of the world appeared to put away sin by the sacrifice of Himself, that is to say, in these last days Christ appeared and offered up Himself, to put an end to all other offerings and to put away sin. This Christ did in the days of Pontius Pilate and Caiaphas, the High Priest, which was many years since.

Objection:

But I know some are ready to say, "How can this be? For He was a Lamb slain before the foundation of the world; which, if true, how is it that He was slain at Jerusalem, except He was often slain?" Solution:

I answer: It is very true that Christ was slain but once, according to the Scriptures and that in time, in the end of the world; and yet as true, if truly understood, that He was slain before the foundation of the World. Which I shall demonstrate clearly from the Scriptures (1 Pet 1:20).

To see the truth clearly, we must consider Christ Jesus in His death.

Christ slain by the decree of God.

1. In the decree of God. And so He was foreordained before the 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 counsel and purpose of the Lord. So was the Lord Christ in God's decree and counsel before the world. He calleth things that are not as though they were. What are only actually done with us in time, were truly present with Him before all time, Who is not included in any time.

The virtue of Christ's death was from before the foundation of the world.

2. In the virtue of His death. And so He was slain before the foundation of the world. Christ's death had an influence into the times past as well as 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 virtue 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. Christ's death was that price that was laid down for all His generation in all ages and this is Christ, the same yesterday and today and forever.

Christ actually died in time.

3. We are to consider Christ's actual death, which was accomplished by the Jews. Therefore saith the Apostle, the same Jesus Whom ye have crucified, hath God raised up and thus was Christ manifest in the last days. Jerusalem was not actually always; Pilate not always, for we know that State, City and those persons had a beginning and ending. No more did Christ die actually before the world was. That He

might die, He took upon Him flesh and was made like to us, which is only done in time, for we first are in the womb, then brought forth, increase and die. So did He, yet, notwithstanding, the virtue of Christ's death, through the will of God, is as great as if He 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 forever after the order of Melchisedec. Christ died once and died no more, yet the benefit remains forever. 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 tells abundantly, Himself had made, ordered and disposed, which time is that space wherein things are done successively) He saw, liked, ordered and decreed should be before time was.

Chapter VIII

Wherein is shown how Christ offered up Himself

and the true nature of that offering.

How Christ offered up Himself.

5. I am now to proceed and show you how Christ offered up Himself unto God, which I shall demonstrate these two ways:

Christ offered up Himself by the Spirit.

First, By the power of the eternal Spirit. This sacrifice was no ordinary one, it was His own body; therefore, the power must be suitable, which was the Spirit of God that did sustain Him, enable Him to die and raised from the dead; therefore, saith Christ, "I lay down my life and I have power to take it up again. Therefore is He said to be justified in the Spirit and quickened by the Spirit. That eternal Spirit that dwelt in Him suffered Him to lie in the grave. For it was impossible He should be held of death that was filled with the fullness of God in Whom the eternal Spirit was (1 Tim 3:16; 1 Pet 3:18). Christ died in the body of His flesh.

Secondly, Christ died in the body of His flesh. It was impossible the simple Word of God should die; therefore, the Word was made flesh. For as much as the children were partakers of flesh and blood, Christ Himself took 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 suffered for our 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 (Eph. 2:16; Col. 1:22; 1 Tim. 3:16; 1 Pet. 3:18; 4:1).

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 cross at Jerusalem in the end of the world by the eternal Spirit for sin. The excellency of its nature appears by a six fold demonstration:

A pure sacrifice.

First, from the purity of it. Under the law, their offerings must be without blemish. Therefore the Lord reproves the people for that they brought that which was torn and the lame and the sick, saying, "Ye brought an offering, should I accept this of your hands saith the Lord?" Which is as much as if He had said, "I the Lord delight not in, but abhor lame, blind, imperfect offerings." I must have one without blemish. But now seeing all these unblemishable lambs etc. under the law could not take away sin, either a sacrifice without spot and blemish must be found, Who is sufficient to take 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 thou wouldest not. Then said I, Lo I come to do Thy will O God. Christ is the Lamb of God that taketh away the sins of the world. Who offered up Himself to God without spot, for He is that true Lamb without blemish and without spot. Herein our Jesus was a Priest transcending the Priests under the law, which had infirmity and the sacrifices under the law that were imperfect. For the Lord Jesus was pure and spotless, yea, perfectly pure-in Whose mouth was found no guile, Who knew no sin (Lev. 1:3, 10; Mal. 1:7-10; John 1:29, 36; Heb. 9:14; 1 Pet. 1:19; Heb. 7;28; 11:19; 1 Pet. 2;22; 2 Cor. 5:21).

There was a great necessity He should be such an offering without spot, because God was and is a God of pure Eyes that cannot behold iniquity, that is to say, to tolerate it, suffer it to go unpunished. Now had Christ been a sinner, He could not have taken away sin. This was the reason of the imperfection of the Priests of old, which, had they

been perfect, we had no need of another Priest after the order of Melchisedec.

Christ's death, a free sacrifice.

Secondly, it is a free sacrifice. Free-will offerings under the law were very acceptable with God. Our Jesus offered up His own body freely. No man, saith He, takes my life from me. I lay it down. Lo, I come to do Thy will O God (Heb. 10:9).

Christ's death, a perfect sacrifice.

Thirdly, It was, as pure and free, so a perfect sacrifice. The sacrifices under the law were without blemish, but not perfect; therefore, Jesus puts an end to them and offers up Himself. The offerings in the law were to be perfect without blemish as touching their bodies. They must not be blind, broken, or maimed or the like, but this was a perfection shadowing out the true perfection of the Lord Jesus Christ, Who wanted nothing, Who had nothing superfluous, but was a perfect sacrifice. There needed no other to complete it.

Christ's death, an eternal sacrifice.

Fourthly, It was an eternal Sacrifice. It was offered in time, but ordained before time and the influences of it reached eternity. A virtue sprang from it to all His generation that fell asleep before it was actually offered. And now being offered, it remains in as full virtue as ever. For by one offering He hath perfected forever them that are sanctified. And so He was a Lamb slain before the foundation of the world; being the same yesterday, and today, and forever; even the same Jesus, the same Savior and Deliverer. The same High Priest that

saved Paul, saved Abraham and shall save all that shall be saved (Heb. 10:14).

Christ's death, a spiritual sacrifice.

Fifthly, It was a spiritual Sacrifice. In the time of the law, the Priests went always into the first Tabernacle, accomplishing the service of God, but into the second, the High Priest only, once every year, not without blood, which He offered for his errors and the sins of the people. Which Tabernacle was a figure in that time. Now the sacrifices and gifts that were offered in that Tabernacle stood only in meats and drinks and diverse washings and carnal ordinances, imposed on them until the time of reformation, but our High Priest enters into the holiest of holies and there accomplisheth the service of God, not with meats and drinks and carnal ordinances or Jewish observations, but with His blood offering a spiritual sacrifice. Christ came with reformation, doing away with that which was carnal, that is to say, of a fleshly, legal (not sinful) administration, by His spiritual sacrifice, even the offering up of Himself in body and Spirit, the Just for the unjust (Heb. 9:10).

Christ's death, an acceptable sacrifice.

Sixthly and lastly, let us view its nature with its acceptation. The sacrifice was offered up to a just and righteous God, for an unjust and unrighteous people and the Lord accepted it, so that the shadow is of the heavenly thing. Even the burned offering under the law was a sweet savor unto God, holding forth the excellency of the savor that our better sacrifice, our substantial offering, was to God; therefore, it is said Christ gave Himself for us, an offering and a sacrifice to God for a sweet smelling savor. He is that sweet perfume that ascends up to God, in Whom the Father is only well-pleased, Who hath seen the travail of His Son's soul and is satisfied. This is a most acceptable sacrifice (Isa. 53:11).

Chapter IX

Manifesteth the true subjects for whom the sacrifice was offered.

Having thus in mercy made manifest the nature of this sacrifice and for as much as every sacrifice that is offered is for somebody, let us now inquire of the persons who are the subjects of this sacrifice, which Christ declares to be His sheep. I lay down my life for my sheep (John 10:15). Those sheep are the elect of God, whom the Lord hath appointed a place for at His right hand in the last day; therefore, saith Christ, Other sheep have I which are not of this fold, them also I must bring in and they shall hear my voice (John 10:16). Again saith He, I know my sheep. Christ makes it His work to redeem a company of poor silly sheep from wolves.

These sheep are those who are given by God to Christ. Thine they were, saith Christ, that is to say, thine by choice, knowledge, decree

and purpose; Thou gavest them me, that is, they being in the world a company of poor, despised, sinful creatures, thou commitedest them to my charge, to rescue them from the paw of the lion and mouth of the bear, and to keep them in thy name that they may never depart from thee. These are they Christ prayed for, these only, not the world, that is to say, those that were not given to Him to bring over by the power of His own Scepter, to the obedience of the Gospel, to the salvation of their souls and therefore you shall find Christ's prayer is not limited to the small number of His faithful Apostles, but He likewise prays for all that should believe in Him (John 17:6). For their sakes He sanctified Himself, that is to say, He set Himself apart and made it His work to offer sacrifice and become a Redeemer. So much the word sanctify imports. There were a certain number that Christ knew and the Father loved, as He loved Christ, which in another place are called children as testifies the Spirit, saying, Forasmuch as the children were partakers of flesh and blood, He likewise took part of the same that He might deliver His children. Which children are those that are His peculiar generation. Behold (saith Christ) I and the children which thou hast given me, which children He calls His brethren, saying, I will declare thy name unto my brethren. For this cause is the Lord Jesus called the Captain of the salvation of many sons, because He sanctifieth Himself for them. For He is a perfect Captain through sufferings to bring many sons into glory, which sons are called His family, His house, household, spouse, His city, His soldiers, His purchased ones which He governs, orders, disposes, resents and trains up to eternal life. For Christ is faithful as a Son 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 even for rebels, enemies and traitors to Himself (Rom. 5). Such who bid defiance to the God of heaven, for these Christ died as I shall show more in the virtue and effect of this sacrifice which I would now speak of, but that I must first remove an objection that lies in the way.

Objection:

The Scriptures tells us that Christ by the grace of God died for every man and that He is the Savior of the world and the propitiation for the sins of the world. How is it then that you say He offered up a sacrifice only for some chosen ones (Heb. 2:9; 1 John 2:2). Solution:

In answer to this question, I shall first show you how the Scriptures are mistaken, then show you how it

cannot be that this sacrifice was offered for every individual son and daughter of Adam as the objectors conceive.

1. Concerning the Scriptures upon which this objection is bottomed, I shall only instance the principal. As first, that in the Hebrews, Who by the grace of God tasted death for every man. From whence they infer every particular person in the world to find the truth of this Scriptures. Let us see the truth of it by comparing it with what follows. This every man in the next verse is declared to be many sons, yea, brethren and children. The word in the original 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 read the word, every one, we likewise read that Jesus Christ commanded the Apostles to preach the Gospel to every creature. By every creature, I suppose we take not in the beasts of the earth, fishes of the sea and fowls 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 Christ's dying for

every man must be restrained to those only Christ intended it, namely, those many sons whom God appointed unto glory.

The next Scriptures is that in John which saith, He is the propitiation for our sins and not for ours only, but also for the whole world. From whence many infer that Christ is a propitiation for the sins of every individual person in the world, strengthening their opinion from those Scriptures that affirm Christ is the Savior 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 affirm, it is not always taken for every particular one; therefore, it is said And the great dragon was cast out, that old serpent called the devil and Satan which deceiveth the world. Which world is only meant of the wicked, or of many in the world. Therefore it is said in the verses before that there was war in heaven, Michael and his angels fought against the dragon and his and there was a remnant in the world, a woman in the wilderness that was not deceived. So that by the whole world was only meant those that were deceived in the world. So it is said, all the whole world wondered after the beast, which is not meant of every particular person; therefore, is it interpreted afterward to be all those that dwell on the earth, whose names are not written in the Lamb's book of life. In another place it is said God was in Christ reconciling the world to Himself, not imputing their sins. Now we know the Lord doth impute sin to some; therefore, it is not of every one that he speaks.

So it is said God is the Savior 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 means 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 individual, sometimes for many, for some of all sorts for the gentiles, before it was said, salvation is of the Jews, but now of the whole world, that is to say, of Jews 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 clearly restrained to them that should believe. Therefore the Scriptures so often speak, that God hath chosen people out of the world, the poor 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 are the 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 to God.

Objection:

The Gospel is declared to be glad tidings to all (Luke 2:10).

Solution:

What I have said before is a sufficient answer to this. For all is taken for some of all and therefore saith the Scriptures, it is the savor of life unto some and of death unto others (2 Cor. 2:16). Objection:

The Gospel is to be preached to every creature, which could not be if Christ died not for all (Matt. 28:19). Solution:

To which I answer true it is the gospel is to be preached to all, and yet Christ's death is but a sacrifice for some. The publication of the Gospel is universal, the application particular. The sun shines on good

and bad, some things it quickens, others it withers. Now the act of shining is alike to him that is blind and him that sees, but the virtue of it is only to some particulars. A man that is blind hath not the benefit of the light. This appears more plain if we consider what the Gospel is that is to be preached.

What the gospel 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 the application of it is only to him that believeth this and trusteth in it which is the work of the Spirit to accomplish. We are not to preach Christ died for you Thomas, or you, John, but for sinners. And thus the Apostles preached and if anyone asked what they should do to be saved, their answer was, believe in the Lord Jesus and thou shalt be saved, whether thou beest Jew or Gentile (Acts 16:31).

Objection:

But all are commanded to believe the Gospel.

Solution:

If I should without a further answer grant it, yet it follows not that Christ offered up a sacrifice or died for them, for that is not to be preached to any particular man, for the Gospel is that there is life in Christ Jesus for whosoever believeth. Now I say, He that believeth not this Record which God hath given of His Son doth as much as he can to make God a liar. He gives God the lie (as we use to say). But I shall say this more. that the Scriptures nowhere holds forth any command from God to every man to believe Christ died for them.

Objection:

Those that believe not are threatened with damnation because they believe not on the Son of God (John 3:1). Answer:

To that I briefly answer:

1. That unbelief is the very condemnation of every soul. It is not an act, but a state in which every man is plunged (John 3:19). For when Adam had sinned by transgressing the Law, that cursed and seized on him and all his posterity in him., but yet Christ was immediately promised. So, that notwithstanding, his sin, all that looked to, or believed on that Brazen Serpent should be healed. Those that did not should perish in their sins. This state of unbelief seized on the creature, which is

2. The cause why he trusts not in Christ, nor comes to him, which is to be understood in this sense in that it hath taken such hold on man that he cannot come forth of it, for if he could but believe, he should certainly be saved, but he cannot; therefore he is condemned, though this is not the original or first cause of his destruction, for his sin that he fell into was that that put him into an incapacity of believing according to the purpose of God, which indeed is the original cause why they cannot believe, for if God had purposed they should believe, neither themselves, nor men, nor sin, nor devils could have hindered it for who hath resisted the will of God? For as many as were ordained to eternal life believed. You believe not, saith Christ, because you are not my sheep. That is, because you are not given to me, neither have I undertaken for you, for if I had, you would come unto me, for my sheep know my voice. The whole Scriptures proclaim death and damnation to unbelievers and so the light reproves their darkness,

adjudges it and condemns it. Therefore it is said, He that believes not is condemned already, because he hath not believed, or as the word will bear it, in that he hath not believed, which is thus explained a little after. This is the condemnation, that light is come into the world, and men love darkness. It is the condemnation itself. Objection:

But those to whom the Gospel is preached, and refuse it, are declared to adjudge themselves unworthy to eternal life and to neglect salvation, which if Christ had not died for them, they could not do. Solution:

To this I thus briefly answer. Man is truly said to refuse the gospel, when he rejects it, despises it and persecutes it and then declares himself unworthy of it. All men are unworthy of it, but the Jews in the Acts eminently declared themselves to be so. Here we may take notice how the Gospel is to be preached to all, not for all, for when he knew who was unworthy, he turns away from them, but he was sent to preach to all, not knowing who was made worthy to receive it by the Lamb. That God's own might be called in, he preached it to, or among, or in the hearing of all and this was lawful for him so to do, but he applied it to none but upon believing.

Objection:

But peradventure some are yet ready to say, the Apostle saith, how shall we escape if we neglect so great a salvation? Which they could not do, if it was not for them (Heb. 2:3). Solution: To this I say thus much. All that can be inferred rationally, or spiritually from those words is this-- that destruction is the portion of

them that neglect (that is to say) mind not, or receive not salvation, which excellently holds forth this truth, that there is no other was of salvation, but by giving heed to, or embracing the Gospel, which he exhorts them to a steadfastness in.

Objection:

But may some say, If Christ died for them, they shall be saved (as you say) and if so, what need the Apostle mind them not to neglect it? For if it be for them you say they shall have it. Therefore his exhortation is vain.

Solution:

To which I answer, that although the Saints' eternal happiness depends on the Father's purpose for their salvation, yet the true ground of visible administrations is from the visible profession of the Gospel of Jesus Christ. For with the heart man believeth, but with the mouth he confesseth to salvation. The Apostle judging according to their profession thus speaks. For though a man cannot fall from the Father's love, ye he may from his profession, which, when he doth, 'tis (though not an infallible) yet a sad symptom. He is in a sad condition, nigh to burning, having neither part, nor lot in the thing professed, as saith the Apostle. Now because some did profess to be bought by Christ, to have received the Lord Jesus, to be sanctified by the blood of the covenant, and yet by their works denied Him, Whom they said, and Saints so judged (judging by their former profession) had bought them and sanctified them and made shipwreck of faith and a good conscience, that is to say, the profession of them. The Apostle not knowing by revelation who should stand, nor having any rule to judge men should attain to the glory of the end, without continuing to the end, knowing likewise that the Father hath as well ordained the means to attain the end as well as the end itself, thus speaks; therefore, saith the Apostle, We are persuaded better things of you

and things that accompany salvation, though we thus speak and desire you to continue to the end (Heb. 6:9).

Objection:

The Scriptures saith, some may perish for whom Christ died 1 Cor. 8:11. Therefore all He died for, shall not be saved, which proves He died for all as well that perish as them that shall be saved. Solution:

To which I answer, by perish is not meat eternal death or condemnation, for the word perish many times signifies to wound, defile or corrupt and so it is there used; therefore, the Apostle in the next verse interprets the meaning of perishing to be the wounding the weak conscience, or stumbling, or offending their weak brethren.

Objection:

The Lord Christ wept over Jerusalem and would have gathered it as a hen her chickens, but Jerusalem would not, which is an argument that He loved it and died for it. Solution:

That Christ wept over it and would have gathered it, is true, but yet that He did not lay down His life a Sacrifice for them that He did not gather is as true. Christ's weeping over them shows Him to be a man subject to like passions with us (sin only excepted). He laments their deplorable, miserable, undone and lost state and whereas He saith, How often would I have gathered them, &c. He there speaks as a visible minister of the Gospel that holds forth the truth to men, not

knowing their eternal state, for if you consider Him otherwise, He could not weep over them, for it is said He knew all men and would not commit Himself to a people that did profess Him. He knew (as He was the wisdom of the Father) well enough who should believe, but die in their sins; therefore, this He did as a man having natural affections and so it is said when Jesus heard Lazarus was dead, He wept, which showed not that Lazarus might have lived longer, but His love, His natural love to him. In this sense Paul wished himself accursed for his brethren's sake according to the flesh. In this sense, I say, This and all such other places must be understood.

Objection:

But yet John saith, Christ came unto His own and His own received Him not. And object the parable wherein all are invited, &c.

Solution:

To both of these one answer may suffice. The Jews were Christ's own countrymen, the then only visible Church of God. He came out of that stock and for the invitation say I, it was to the Jews and Gentiles wherein we may say that all are invited by the outward, visible ministry of the Gospel. For many are called, but few are chosen. Now not the called, but the chosen are the subjects for whom Christ died.

Objection:

The Scriptures tells us of a common salvation. And God is the Savior of all men, especially of them that believe. Solution:

The salvation is called common because now it is extended to Jews and Gentiles; therefore, Peter being bidden to go to the Gentiles, he accounted them a common people. Salvation he thought must be only of the Jews, but God's thoughts were otherwise and the wall is broken down.

And to the other, I say, God is the Savior of all men, for in Him, all live and move, and have their being, but especially, that is to say, eternally and spiritually by Jesus Christ. He is the Savior of them that believe. Eternal life is only their portion.

Objection:

But it's said, Christ died to redeem from the sins of the first testament, Heb. 9:15 so that there is no condemnation for them, but condemnation is for not believing Christ died for them. Solution:

The Scriptures objected proves not that Christ died for all, neither saith so, but this it holds forth: That those transgressions which were under the law are done away in Christ. Now we may see (if we will not wink at noon-day) that all men are not redeemed from the sins under the first testament; therefore, saith Christ to the Jews, Ye shall die in your sins, that is, in all your sins; therefore, He saith again, The wrath of God abideth on them. Christ took not away wrath for the first and brought it again for the second.

But say they, they were condemned for unbelief. Well, let us reason out the case. I demand of thee whether unbelief be sin or not. If thou say it is, I ask thee whether Christ died for that or not. If He did not,

then His dying for all other sins was of no moment nor concernment. If a man should do never so much to redeem a man from prison and not perform the chiefest part required, do you think the prisons would be delivered? Surely not! What availeth it for Christ to die for all my sins if not for my unbelief, seeing that, without any more (I speak in thy language) may condemn, but it may be thou wilt say, He died for the unbelief of some and the other sins of others. Vain man, thou sayest thou knowest not what. Thou pleadest Christ dying for them for some sins and yet He hath left the chief not died for. For what purpose is then His death? What benefit have they by it? They are but pulled from the water and hurled into the fire.

But if thou sayest Christ died for unbelief, how then can it condemn? For all that Christ conquered, He triumphed over in His cross. How comes it to return upon Him again? Thou wouldest be wise, but indeed thou instead of exalting Christ as a free Savior makest Him but half a Savior. If He be not able to save to the uttermost, woe and alas. We were all unbelievers before we believed. If Christ make us not to believe, what shall we do? The Priests under the law were as great as He if they doctrine be true., but surely I hope thou by this time seest thy vanity.

Objection:

How can this stand with the justice of God to punish men if not for not believing Christ died for them? Solution:

To answer this, I tell thee, I now see where thou art graveled. Thou canst not see God to be just in this. From hence some conclude all shall be saved, others that God is not just if He condemn any and the like. But O thou foolish man! If I should only say that God is pleased to condemn men without giving them any reason, would it be

unreasonable in God? Hath He not made thee? From not being hath He not given thee being? Art thou thine own or His? Nay, but O man, who art thou that repliest against God? Shall the vessel say to the Potter, why hast thou made me thus? Hath not the Potter power over the clay, of the same lump to make one vessel unto honor and another unto dishonor? And hath not God the same power over thee as the Potter hath over his Vessel? May He not do what He please with His own? Who shall set Him a rule to walk by?

But yet a little to speak to thee that thou mayest understand the way of His justice and how He brings forth His pleasure. I bid thee sit down a while, enter into thy conscience, take a view of thy pride, covetousness, lust, murmurings, worldliness, &c. And what wilt thou say?

Man was made upright, but he sought out many inventions. God made man, planted him in a Garden in the midst of all worldly pleasures, forbade him nothing but one tree in the middle of the Garden, told him if he did eat thereof he should die. This law was given to him, the Devil taking advantage of the creature's mutability (for God did not, neither was He bound to make the creature immutable) spake to the woman by a Serpent, even a natural beast of the earth, that eats dust and creeps on her belly. Eve would be wise, believed the Devil, ate of the Tree, brake the law an so came to know good and evil. She knew not good and evil before, but now she felt the evil and died, that is the evil of fear and shame (the fruit of sin) seized up on them. This Tree was a Tree of trial to them of their obedience. Now sin came and death by sin. Adam was turned out of the garden. Sorrow compassed them. The Tree of life, a visible Tree pointing out Christ, denied them because God would show the riches of His grace and the glory of His justice. Had Adam eaten of that Tree of life, he and all his posterity had lived for ever, but God would not suffer it, but would advance justice in the condemnation of some and so keeps him out with a flaming sword, that is to say, His Law or mighty power. Thus do we continually the thing forbidden to us. We are not contented with our sphere. Surely this consideration renders God just in our ruin and 'tis only mercy that saves any of us.

Thus man was plunged in this darkness, yet Christ came as a Light shining in darkness, but the darkness, the dark sinful heart of man, comprehended it not, but opposed it. Christ saith He is the true Light, the Messiah, the Son of God, that life eternal is in Him. The Jews neglected, rejected, scorned and abused Him. So do many now by which they add iniquity to iniquity and are justly condemned for their sins.

But I may the more clearly demonstrate the falsity of this assertion, consider the following arguments:

Argument to prove Christ died not for all men.

Those that Christ died for, He offered a Sacrifice for. For His death was a Sacrifice for sin, as I have at large proved before.

But Christ offered not a Sacrifice for all men, therefore He died not for all.

This second proposition is clearly proved, if you consider this:

That all those for whom this Sacrifice was offered are sanctified and perfected by it, having through it remission of sins which is evident: For by one offering hath He perfected forever them that are sanctified. And again, We are sanctified through the offering of the body of Christ, once for all. He bore the sins of many and by that Sacrifice He carried them away that God remembers them in a way of judgment no more. This will be more manifested if you consider what I shall say in the virtue of Christ's death.

But there are a people that shall never be made perfect, nor have sins done away. This is so evident by itself that it needs no demonstration. Consult with the 25th of Matthew and you may there (if you doubt) find a resolution.

To whom this sacrifice was offered.

Having thus handled the Subjects for whom this Sacrifice was offered, I am now come to show you to whom it was offered, namely, to GOD, to an offended, displeased and

angry Majesty, Who could not endure sin and Who threatened death to sinners.

Objection:

GOD saith, Fury is not in me. How then say you, GOD is an angry GOD?

Solution:

The same GOD that saith, fury is not in me, saith also, they are full of the fury of the Lord. So that we must know, fury, wrath, anger is in GOD by a Law which is the righteous dispensation of justice and judgment, by His own Law against the breakers of it. And yet fury is not in GOD, that is, GOD in Christ hath so taken away the Cup of Trembling, and the dregs of His fury, that fury is not in Him to His children, for GOD in Christ is love, full of love. GOD in the Law is a

recompenser of tribulation and anguish to all that obey not the Gospel of Christ.

Chapter X

Showeth the excellent virtue of this sacrifice, appearing by its sweet and comfortable effects, and that in four considerations.

This sacrifice is better than other sacrifices, transcends all under the Law, comprehends all manner of excellency in itself, and the virtue whereof appears:

Christ interposed between God and man.

First, in that the Lord Jesus by this one Sacrifice, interposed between God and poor, silly, sorry man; between God's wrath, vengeance and fury, and sinful rebellious man. God's hand of justice was up, man's neck upon the block ready for his fatal and final destruction. Even as Abraham's hand was up ready to slay his son, but as then the Angel stepped in and laid his hand on Abraham's sword, so the Angel of our new Covenant immediately interposed Himself and became that Ram in the bush that was ready to die in our stead and be offered for us that we might be spared. So Christ held God's hand and staved off His wrath, (as I may so say) and now sets forward not only to respite man's misery for a short time, but

Christ mediates between God and man.

Secondly, He mediates between God and man for a reconciliation. Man was the offender, sentence was given against him to condemnation. Nothing was wanting to complete his misery, but a full execution and eternity to lock him up fast in wrath and torment. Now the Lord Jesus interposes Himself to make up the breach and therefore is He called the Mediator between God and man, the Man, Christ Jesus, the Mediator of the new Covenant. He it is, not duties, not prayers, not fasts, not performances of the creature that makes reconciliation and atonement for the sins of the people.

Christ hath given satisfaction to God the Father.

Thirdly, By this sacrifice He hath given full satisfaction to God the Father for whatever He could lay to our charge. Man, as I said before, was condemned to die. Wrath was threatened. He became a debtor to the law. Now the Lord Jesus undertakes the payment of his debt. He would answer the Law and pay whatever the Law could demand, even to the utmost farthing. He became the end of the Law for righteousness sake. He died and became a curse (for it is written, Cursed be every one that hangeth on a tree) that we might be blessed and live forever.

What it is for God not to see nor remember sin in His children.

Yea, further, the Lord Jesus that He might be a perfect Savior, bore our sins in His own body on the cross and the Father laid on Him the iniquities of us all and He was numbered among and judged as the transgressors. Which holds forth to me the Father speaking (if I may so say) after this manner to His Son: "Son, wilt thou undertake for this man, this sinful man. His sins are as scarlet. His offense is great. The punishment is as great. Thou must take all his sins and faults upon thyself and stand in his stead and suffer whatever I have threatened upon him. Thou must be made sin for him," that is to say, an offering for his sin and a sufferer as a sinner. Well, saith Christ, Father thy will be done. I will rather bear his sins in my own body. I will rather suffer for the extremity of thy wrath, than those whom I love shall die." And so indeed, the Father accepted Him. The Covenant and contract was made and now Christ Who is our scape goat, carries all our sins in His own body into the land of forgetfulness that God saith, I will remember their sins no more, that is to say, as unsatisfied for, or in judgment against them and now I can see no sin in My children, that is to say, no sin which I have not received satisfaction for (for otherwise He doth see and remember them). See both these, namely, Christ's sacrifice and God's satisfaction, in Paul's triumph: Who shall lay anything to my charge, it is God that justified me. I, but might some say God will not justify the wicked nor the unrighteous. What then? Who shall condemn me? It is Christ that died for me though I am unrighteous. Justice is satisfied that I cannot be condemned for

Christ hath taken away the curse and stopped the Law's mouth, for He is the true sin-offering and trespass-offering typified in the Law.

Fourthly, Christ hath opened the way for the soul to come to God, form Whom before (trembling) he ran away and hid himself, covering his nakedness with fig leaves not daring to approach the presence of the Lord. The soul, till Christ died, stood aloof off, had no sight of God, but in shadows, types and figures, but now the Lord Jesus by His death made way for the soul to come to God. The veil of the Temple is rent in twain, which is interpreted in the Hebrews to be the opening of the way into the most holy place, into which under the Law none but the High Priest might enter, and that but under a shadow once a year; but Christ, by His own blood, hath opened the way that we may with boldness have access to God. Christ, the Lord's anointed, hath so ordered the matter, being partaker of both natures that God and man should meet in Him. In Him God appears in love, mercy and grace. In Him the saints meet the Lord, in righteousness, salvation and praise, so that He that had hid Himself before, hath now no durable joy nor true content, but when in the sight of God in the Lord Jesus. O what a matchless mercy is here two at such a distance and enmity should be reconciled and meet in one, joying, rejoicing, praising and delighting each other. O here I am forced to stay a while in admiration of that boundless love, and unfathomable wisdom of our dear Jesus, our wellbeloved Bridegroom Who stripped Himself of His robes and clothed Himself with our sins, Who knew no sin for to bring us into an intimate familiarity and acquaintance with our Maker. O my soul, for this bless the Lord, yea, let all that is within me praise His holy name, yea, let all that love the salvation of the Lord say, Let the Lord be magnified.

Chapter XI

Showeth what justification and the pardon of sin are: which are the effects of the death of Christ's death or sacrifice.

We are justified and our sins are pardoned through the sacrifice of our Lord Jesus. That we may come to a more clear understanding of this, I desire you would mind, that to justify signifies either to make one just who before was unjust, or to declare one to be just. And again, a man is said to be made just when as a sinner he is washed and cleansed, as of a drunkard he is become sober and the like, or when he is acquitted of his fault. So that though many sins remain, they shall not condemn him. In this last sense is a man said, according to the Scriptures, to be justified, or have his sins pardoned or acquitted.

Blessed is the man to whom the Lord imputeth not his sin, that is, whose sin is forgiven, hid or covered.

So likewise the declaration of a man to be a just man, or justified, is two-fold: either to his own soul, or to others. Now, according to the Scriptures it is the acquittal from sins, that is , properly called justification. Therefore saith the Apostle, As condemnation came upon all, so justification upon many. Justification is there taken for the contrary to condemnation, which is the freedom from it. Therefore saith the Scriptures, We are justified by His blood, and by the Spirit.

Objection:

The Scriptures, say we, are justified by faith, how then say you it is by the blood of Christ, Rom. 5:1.?

Solution:

In answer to this, there are two things to be minded:

1. That when men sinned, there was something threatened (viz.) eternal wrath and misery, which was not then inflicted.

2. Man's conscience became guilty, and so wrath, fear, terror and torment seized on him. Now we must consider that the blood of Christ frees us from both of these: from the first, while we in our own minds, through wicked works, were enemies; from the second, Viz. that guilt we had contracted through sin, the blood of Christ saves us through faith; therefore, it is truly said, being justified by faith we have peace with God. Faith receives what Christ hath done for us, and so justifies

us in our consciences, that we have no more conscience of sin, that is to say, guilt for sin, which will appear more plainly by this similitude: A man hath committed an offense against the law, suppose felony or treason. Now the law saith, He that so offendeth shall die the death. The conscience of his fault presently strikes horror to his spirit. The man is apprehended and imprisoned for it and shut up till the dismal day of execution. Now while the poor man can expect nothing but death, some friend of his, unknown to him, sues for his pardon, satisfies the law and obtains it, by which his friend hath made sure of his life. Now is the man truly justified or acquitted from his fault though he knows it not. Well, what then? His friend comes to him and saith, Be of good cheer, thy offense is forgiven thee and so gives him his pardon which he gladly accepts, and, having received it, he is now delivered from his bondage, the prison opened and the jailer commanded to set him at liberty and he is as surely freed from the offense as if he had not sinned at all. Even so it is with a poor soul, for when man sinned, wrath, even eternal misery was threatened and his spirit filled with horror. Now the Lord Christ, when the soul was a stranger to him, obtained his pardon, purchased it with His own blood, and then the man's eternal happiness was made sure of, and when the Lord Christ tells him what he hath done for him, saying to him. thy sins are pardoned my son, fear not, then the wrath, horror, guilt and terror fly away, and the man is by faith, that is to say, by believing what Christ hath done, at peace in his soul.

Faith, I say, is not the man's justification or righteousness, but receives it, for it is a free gift of God.

(On this blessed point please also note Samual Richardson;s work: Justification by Christ Alone, London; 1646. In this, William Kiffen does agree and writes the recommendation. REP) Objection:

It is said, We are justified by works, how then by the blood and grace of Christ, James 2:24.?

Solution:

To that I answer: We may be truly said to be justified by works, namely, as to be justified, holds forth the declaration of it to others and so only works before men justify, or as works declare a man in some particular act to be a just man, may a man be truly said to be righteous or justified, in that particular just and righteous act. So these three ways of being justified, viz., before God, in our conscience, and before others, or in some particular act are all at unity, being the effect of Christ's death, which was the sacrifice for sin.

But yet methinks I hear some ready to question:

Objection:

Whether all sins to a believer are pardoned, past, present and to come?

All sins pardoned to a believer, past, present and to come.

Solution:

If thou seriously considerest what I have already said, it might be a sufficient answer to thy demand, but it is possible, I shall desire to answer thee more fully. We are to consider that before we were actually, Christ Jesus died, and when He died, He bore our sins in His own body. The punishment that we deserved, Christ suffered. He is and was our trusty Advocate that pleaded our cause and satisfied the law, against which the sin was; so that condemnation is by a law. Take away the law and the condemnation ceases. Now Jesus

triumphed over our sins and the law (as I shall show more fully anon) on the cross, and made a show of them openly, so that they could never be able to return upon us to condemn us, and under this consideration I affirm all sins past, present and to come were then pardoned by the blood of the cross. For as Christ at once died for all sins past, present and to come, so were they pardoned, which pardon was given to Christ for Him to communicate to us. Which leads us to the second consideration, namely, our guilt, fear, horror and terror and Christ's love to us then, for He having obtained our pardon, as He obtained it, He gives it to the soul, a full, complete, perfect pardon, saying after this friendly manner, Thou that hidest thyself in the stairs and in the cliffs of the rock, in a desolate and forlorn condition, that waterest thy bed with tears and expecteth nothing, but wrath, fear not though thy sins be as scarlet, I have made them as white as snow. And so commands Satan, their jailer, to fly, the iron gates of their own guilt to open and takes him by the hand and leads him into the paradise of God by faith, into His Father's kingdom. Which act of Christ upon man's spirit is man's justification according to that in the Acts, We preach remission of sins by Jesus Christ, for every one that believeth is justified from all things (mark the word) from all things, from which he could not be justified by the law of Moses. And in another place, You hath He quickened, who were dead in sins, having forgiven you all trespasses. Mind it, the work is done. The law cannot charge him so that if a saint sins now (as in truth we do, For he that saith he hath no sin is a liar and deceiveth himself) he may look to his Advocate, pleading satisfaction already given, triumphantly singing, There is now no condemnation or damnation to him that is in Christ with a sure confidence. None can now legally (though many may unjustly) lay anything to his charge, for God justifies him. He that was offended is satisfied. Neither can any condemn him, for 'tis Christ that died for him. Now, in this sense likewise it is very sure all sins past, present and to come are pardoned, for this second is only the declaration of the first.

Objection:

Against what I have here written, I know many object that the servants of God in the Old Testament, as David, Daniel, &c. prayed for pardon of sin and that Christ commanded His disciples to pray for the pardon of their sins and that we are required to confess our sins one to another, and pray one for another and God Himself saith, If we do confess our sins, He is faithful to forgive them; therefore, they are not all pardoned at once, if they were, what need we pray for them?

Solution:

As to the examples or precepts concerning praying for pardon of sin, I answer, that it is a suitable act to that state and service that consisted in a legal dispensation. They saw not so clearly the things we see. They were continually to offer sacrifice for sin and surely those that might offer sacrifice for sin might pray for the pardon thereof. So that their praying for pardon of sin no more proves it our duty then their offering sacrifices makes it a duty to us so to do.

As to that precept of Christ to His disciples, we are to mind that Christ intended not always to confine His disciples to that manner of praying, but that form was agreeable to that dispensation, for the Kingdom of Heaven was not then come, It was but at hand, but now it is come and we may boldly go to God.

As concerning the other Scriptures that say, Confess your sins one to another, and If we confess our sins, He is faithful to forgive us. If you consider what I have said before, it might be sufficient. These expressions only speak of a forgiveness and acquittal in a man's conscience. So though a soul may be in some doubt, these are an encouragement for him not to hide his face and run away in fear, but boldly to acknowledge them upon the head of the Scapegoat, the Lord Jesus and God is just and faithful to forgive them, that is to say, to manifest the forgiveness of them to thee, for sin is either chargeable before God, or in the conscience. Before God it is not; therefore, in

conscience only and as it is chargeable, such is the forgiveness. It many times fares with a saint, as with a man arrested with a bond formerly canceled. The man hereupon is filled with fear, beginning to call in question whether his surety hath canceled it or no, and so calls upon his surety for the producing his bond that he may be assured he is freed from it by the Law, though unjustly vexed with it. Even so, I say, fares it many times with a saint. Jesus Christ hath told him, The law is satisfied, his debt paid, the bond canceled. The devil assails him, sets his sins, his debts in order before his eyes and charges the law upon him whereby the soul begins to fear again and is ready to question whether Christ hath told him so as he did before believe and now he cries out for his pardon that the bond may be taken out of his way that he may be set at liberty through the manifestation of Christ's love. Yea, I say further, a man that hath obtained a pardon from his Prince may be attached for the same offense and now may desire, in confidence that his surety, in whose hands the pardon is, to give it him that so he may be set at liberty. Let me tell you, Satan many times assaults the soul and troubles it and then many a soul in faith asks his pardon, or the benefit of his pardon that so he may be freed from Satan's buffetings and thus in the Scriptures it is frequent to ask the thing producing a benefit for the effects sake, as for instance, we may desire to eat the flesh of Christ when we mean the benefit that redounds to us from it, so that the sum and substance of what I have said is,

First, That sin is fully satisfied for by Christ's death in the sight of God and shall never be charged upon a saint which pardon is in the hands of Christ for him.

Secondly, That sin lieth in the conscience till believing and when the soul believes, is forgiveness given to him, that is to say, published, made manifest and declared.

Thirdly, That though he may be freed, yet be in trouble or fear again (for according to the measure of his faith, such is his assurance and consolation) & then he may pray for the pardon of sin, that is to say,

the fuller assurance of it and may ask for pardon of sin, as it includes his right to be freed from trouble or wrath for them anymore. So that I say, all sins are pardoned in the sense I have already declared, past, present and to come. Objection:

You say that a saint after believing may fear again, which if it be true, why doth the Apostle say, we have not received the spirit of bondage again to fear?

Solution:

In answer to this, we must know, Paul is not there going about to tell them that it is impossible for them to fear again, but his intent is there to hold forth the excellency of the Spirit. It was not the spirit of bondage, engendering to fear, that they had received through the Gospel of Jesus Christ, but the Spirit of adoption whereby they could cry Abba, Father, and therefore the same Apostles demanded of the Galatians whether they received the Spirit by the preaching of the law, or by the hearing of faith, commanding them to hold fast their liberty and not to be entangled with the yolk of bondage, which is the spirit of fear in the law which the Galatians were subject to, not through the preaching of Christ, but through the subtlety of deceivers preaching the law. And the truth is so far as we are subject to be in bondage to fear, so far we run to the law. There is no such thing produced by the Spirit of Christ Jesus.

To conclude this chapter, I shall lay down three prevailing arguments, or Scriptures reasons to prove that all sins past, present and to come, in the sense before explained, are all pardoned. Argument 1:

If all believers' sins be not pardoned at once, he may be truly in the state of wrath and condemnation after believing.

But I say, believers are not at all truly in the state of wrath or condemnation; therefore, all their sins are pardoned, &c.

The first proposition is manifest if you do but consider what it is not to have sin pardoned. It is to be in the state of wrath or condemnation, for he is blessed whose sins are covered, or pardoned.

The word of the Apostle proves the second, saying, there be no condemnation to them that are in Christ Jesus. Argument 2:

If all sins be not pardoned at once, then some are not covered, which is evident if we consider that the covering of sin is the pardoning of sin. Blessed is the man whose iniquities are covered. If sin be always covered, it is buried and so incapable of rising up against us, and so, if not pardoned, 'tis not covered.

But all their sins are always covered which appears in that when Christ died, He carried them away in His own body into a land of oblivion, that God saith, I will remember their sins no more. Christ is our propitiation, all our sins are blotted out, razed, covered, buried, nailed to the cross that they cannot hurt us.

Argument 3:

If all the sins of a believer be not pardoned at once by the Lord, then may some be laid to his charge, which is evident of itself, for the pardon is the aquittance, or discharge of sin.

But none can be laid to their charge; therefore, saith Paul, Who shall lay anything to the charge of God's elect. Nothing can charge a believer except it be the law. I mean, nothing can justly charge him. Now the law cannot do it, as I will shew you in the next chapter.

Therefore I conclude, all sins are pardoned at once, in the sense before named.

Chapter XII

Showeth the virtue of Christ's death, freeing us from the law.

For the fuller clearing of this, I shall endeavor to make it appear,

First, from what law we are freed;

Secondly, In what manner, or under what consideration we are freed.

1. The law we are freed from is the law given to Adam, or the law given on Mount Sinai. It is needful for us to know those two dispensations, the one by God to Adam and all the world; the other to Moses and the children of Israel, to be one and the same substantial law; which we may perceive in the Epistle to the Romans where it is written, For when the Gentiles which have not the law, viz. as it was given to Israel by Moses in that dispensation or ministration; do by nature, that is to say, by that original instinct or principle that is in their hearts by creation, the things contained in the law; viz. of Moses; these having not the law, viz. given to them by Moses, are a law unto themselves, that is to say, they have it in their hearts; which show the work of the law written in their hearts.

This appears yet more evident if we consider the punishment threatened by both was the same; therefore, is it said verse 15, their conscience bearing witness and their thoughts the mean while accusing or excusing one another; their own hearts accusing them is a manifest proof of wrath to be the fruit of sin, and condemnation the

portion of sinners; therefore, saith the Apostle, By one man sin entered into the world, and death by sin, this death is explained to be judgment to condemnation.

Objection:

If the law and punishment be the same, that of Adam and that of Moses, to what purpose serves the law by Moses, is it not needless?

Solution:

I answer, no verily. Though the substance was the same, yet the administration was diverse. The law of Moses was added because of transgressions, the law entered, that the offense might abound, that the exceeding sinfulness of sin might be discovered, that so it might discover the dead, sinful estate they were in that thought themselves alive. For by the law is the knowledge of sin. The offense was before, but abounded not. Man, I say, was even dead in sin, stupid and careless until the law was given on Sinai. Then thundered out curses, that is to say, now God was resolved to make appear the wickedness of sin, but this was only to Israel, a chosen people, other nations had not this privilege, for this law we must understand was not given alone to them, for the service of God and the promises were annexed to it. They had many types to hold forth their Savior, the Lord Jesus to do that for them that might answer for what they themselves could not do. And by this were the Gentiles (for so the Jews called the rest of the nations) hedged forth. This was a partition wall. Now Paul was once alive without the law, viz. in his own conceit, but when the command came, sin revived, for the law was given that the offense might abound and Paul died, (viz. saw his dead condition, so that the commandment which was appointed to life, that is to say, to drive men to Jesus for the law was a schoolmaster to Christ, even the law of commands, whippings and lashings, as well as the law of ceremonies, shadowing forth Christ to us, Who is the end of the law for righteousness.); he

found was death to him, that is to say, through the deceitfulness of sin slew him, as being the executioner against him, so that this law was but the fuller discovery of the other law, for the curse was all one. Under what consideration we are freed from the law.

But because the law is to be considered several ways, I shall show you in what senses we may look upon the law and in which sense we are freed from it. Now we may look upon the law four manner of ways,

First, As a covenant of works, Do this and live, do it not and thou shalt die.

Secondly, As given by Moses on Mount Sinai;

Thirdly, As written in the heart in the first creation;

Fourthly, As written in our hearts in the second creation by Christ Jesus.

The two first ways are as two legal copies, the one appearing more plainly to be read then the other. This covenant of works to Adam, If thou doest this, thou shalt die, was written in great letters (as I may so say) to Israel. The writing of the law, of loving God, and our neighbor, in the heart, in the first creation is fair written by Jesus, by the finger of God's Spirit in our hearts in the new creation, Jer. 31. I will write my law in your hearts, saith the Lord.

Now, if you consider the law as given by Moses written in tables of stone, it was to the Jews the ministration of death, or a covenant of

works to which appertained ceremonies and sacrifices. In which sense we Gentiles neither have, nor ever had anything to do with it. It was only so given to the Jews; therefore, it is said, we are not come to Mount Sinai, that might not be touched, but to Mount Zion, the grace of God in the Gospel.

Now, if you consider the law as a covenant of works to Adam, though we were under it, we are freed from it. For what curses the Jews were subject to by the law, as written in Tables of Stone; we were, as the law at first was written in our hearts, likewise subject to. For Abraham had two sons: the one by a bond-maid, the other by a free-woman; the one from Sinai engendering to bondage, the other from Mount Zion; one of works, the other of grace. We are now freed from the curse of the law, and there is no condemnation to them that are in Christ Jesus.

As by the first Adam sin entered into the world, and death by sin, so by one man, Jesus Christ, the free gift came of many (ye all) offenses of them He died for to justification of life. It is not now said to us do this and live, but because you live; therefore, do this. 'Tis not now said, if thou eatest ( I mean to the Father's chosen ones) thou shalt die, but being dead thou shalt live by Jesus Christ. If thou sinnest, thou has an Advocate Jesus Christ the Righteous, Who covers all thy sins, so that the gospel brings good news and hence it is that we hear so much of life eternal and freedom from the curse which makes me desire thee to look a little back to the variety of God's dispensations till Christ.

Adam sinned, in dying, he died. Christ was immediately promised. We hear not much (though something) of the wickedness of sin, or of the greatness of punishment, nor much of a Redeemer. And yet was Adam saved by faith in Christ as well as we and the same way did condemnation seize on the unbelievers then as well as now.

A little after we have more of Christ in a promise to Abraham and a good land must type forth salvation and circumcision was given in token that Christ should come of the seed of Abraham and then we hear more of cutting of from the people. A while after this the law was given by Moses, then lightening and thunder streamed from the Mount. Fire flashed in their faces, blackness of darkness, tempest and the sound of a trumpet terrified them, yea, then they heard the voice of words which they were not able to bear; therefore, they entreated that they might not be spoken to anymore for they could nor endure that which was commanded, yea, it made Moses himself exceedingly fear and shake. Now it was that which was threatened before, roused up itself in more terrible appearances. Now likewise appears more of Christ's sacrifice: Priests and divine service were all instituted to hold forth Christ. Little yet of eternal wrath or life was manifested but in shadows. Cursed be thou in thy basket and store. Blessed shalt thou be and eat the fat of the good land. Of this nature the cursings and blessings seemed to be then, yet the same way of salvation and damnation, then, as now.

But the same God that spake before sundry times and divers manners, hath in these last days spoken by His Son. Now life and immortality is brought to light by the Gospel. Now the veil is rent in twain. Now are Jews and Gentiles both in one estate and now soundeth the noise of hell fire, eternal wrath, the second death and destruction. Now are we delivered from our enemies that no curse can come nigh all our dwelling places. Objection:

The law was holy, just and good. How comes it to be done away?

Solution:

I answer: God ordained sacrifices that were holy, just and good and yet were to give way to that substance. The dispensation of God was righteous and yet to give place to the last ministration by Christ from heaven.

Objection:

Is not the law a rule of life to us? How then can it be done away?

Solution:

If you consider what I have said, you may easily be satisfied.

If you mean by the law the substance commanded in the law, I say 'tis, and always was for the substantial matter in the law written in the heart in the creation: in Tables of Stone to the Jews and in the heart by the Spirit in the Gospel which is: love God and thy neighbor is one and the same. But if you mean the law was given to Moses, the Mediator of the Old Covenant, to which appertained the worldly Sanctuary, &c., it neither is, nor ever was to the Gentiles.

Objection:

How can it be said, we be free from the curse of the law where we are yet subject to sorrow, labor, sickness and death which are curses of the Law?

Solution:

I answer that the Saints are subject to death and sickness, &c. 'tis true, but not upon the same account as others is as true. The nature of all these things are changed, the sickness of the body redounds to the soul's health. The labor of the body serves to mind us that our rest is not here. Death in the flesh serves to pass us to our rest and blessedness. For blessed are the dead that die in the Lord for they shall rest from all their labors and their works follow them. Hence Paul wisely desired to be dissolved that he might be with Christ. Hence he glories in tribulation which if curses to him, he could not have done. True it is, these are curses and poison to the world, but to a saint they are blessings and medicines well prepared by the skillful art of our great and charitable Physician, the Lord Jesus.

Objection:

But God punishes people for sin, how then can they say, curses are all done away?

Solution:

If by punishment you mean an execution of justice upon an offender in satisfaction of a law, which is properly only and truly punishment, I say God punishes not believers at all. There is no curse in their habitation, no poison in their cup. Their portion is grace, mercy, pardon, healing and salvation.

Objection:

But some say God Himself saith, You of all nations have I known, therefore will I punish you for your iniquities.

Solution:

To that I answer: That is a threatening suitable to the dispensation of the covenant of works. To that state the Jews were trained up in, but now in the Gospel the language is altered, for God now appears to be love. Now if we sin, it is said, We have an Advocate.

Objection:

But God in the Gospel saith, Whom I love I rebuke and chasten; therefore, He punishes His beloved for their sins.

Solution:

I answer to this: First, affirmatively that God doth afflict His people for sin, yea, His beloved, but, secondly, I say afflictions are to them no curse at all, but a loving correction of a loving Father: not to satisfy His wrath (for He hath seen the travail of His Son and is already satisfied), but to manifest His mercy, it being for His children's' healing, safety and prosperity. They rather publish His love than His wrath: For whom He loveth, He chasteneth, and whom He receiveth He scourgeth. Therefore saith the Spirit to the saints, if you endure chastening, you are dealt withal as Sons. Affliction is for their profit, as necessary for them as their meat and drink. Before we be afflicted, we go astray. Afflictions are a fruit of the Father's love in Christ's death; therefore, called the dyings or marks of Christ Jesus. They are sent to crucify the sins in us that crucified Him. They are as fire, to purify, not destroy the gold. They yield the peaceable fruits of righteousness (though for the present they are not joyous) to them that are exercises therein. If we suffer with Him. we shall also reign with Him. And yet we must note that afflictions (though many times

they be) yet are not always sent as chastisement for some particular sin, but for the shewing forth the power of God, as Christ speaks in the case of the blind man. To conclude this of the law, I say we are freed from it as it was a covenant of works which was a dispensation of God to the creature by which He never intended life to the creature, but to advance the glory of His Son in showing them their weakness and sinfulness. But as for substance of the matter contained in the commands, it is, I say again, a standing rule to all generations and he or they that walk not according to it; it is because they have no light in them. To love God and our neighbor, the substance of the law is our duty as well as any others.

Chapter XIII

Showeth some other effects of the virtue of Christ's death.

The partition wall is broken down by the death of Christ.

By the death of Christ, the wall of partition between Jews and gentiles is broken down and all the handwritings of ordinances taken out of the way. Before it was said, In Jerusalem shall they worship, but now, neither in this mountain nor in Jerusalem, that is to say, the Father makes no more difference of places there is now neither Jew nor

Gentile, Barbarian nor Sythian, Bond nor Free, Master nor Servant, but all are one in Christ Jesus. Now neither circumcision nor uncircumcision availeth anything, but a new creature.

Types and shadows fulfilled by Christ's death

All types, shadows and figures are now fulfilled. Here I might be large, but I shall only name some few particulars as:

First, Circumcision held forth Christ to come in the flesh, of Abraham, of the seed of Israel, and obliged to the keeping of the law. Now is Christ come and the circumcision is of the heart and Christ hath fulfilled the law.

Secondly, all sacrifices, peace offerings, sin offerings, trespass offerings, are all ended in the body of Christ. He is the Altar, the Propitiation, the true living Temple, the Habitation of God and the Saints. He is the true Manna, the true Joshua or Jesus that conducts us into the true land of Canaan. He is the Samson that by His death destroys His enemies. He is the true David that sits on the throne for ever. He is the true Ark of our salvation. He is the true Lamb, the Scape Goat, the First Born, the true Priest, Prophet and King. He is the true Rock out of which flows living waters. He is the true Rest. He is the Deliverer of His people. He is the true Joseph that was sold into a strange land to provide for us against a day of spiritual famine. He is the true Watchman and Shepherd of His people. But of these I must say with our Apostle, I cannot now stand to speak particularly.

Christ by death hath purchased all our happiness.

He hath by this death purchased for us all the happiness we are spiritually born to as:

First, our union with God, but more of this in the Kingly Office.

Secondly, He hath purchased for us the redemption of our bodies from the grave, but more of this in the Kingly Office.

Thirdly, He hath purchased for us life eternal, even perfection, of which more particularly in His Kingly Office.

Lastly, By His death He hath conquered all our enemies of which likewise in His Kingly Office.

Chapter XIV

Showeth the dignity Christ hath attained through His death, and that in four particulars.

That we may see the excellency of the death of Christ, let us consider it under these considerations.

By death Christ hath conquered death and the Devil.

1. That by death He hath conquered death and the devil, for it was impossible that He should be held of death; therefore is it said, He should not see corruption. The gallant Conquerors of the kingdoms of the world when they die, they cease to conquer any more, but our Jesus in dying slew death, and Him that had the power of death, that is to say, the Devil.

By death He rose from the dead.

2. He, by death, rose from the dead. For He, the self-same that ascended first, descended into the lowest part of the earth, for He rose from the dead which resurrection of His hath many glorious effects. I shall only instance in two.

The virtue of Christ's resurrection.

First, It was the manifestation that He was none other, but the true Messiah, the Son of God. This made the rulers acknowledge of a truth that He was the Son of God.

Secondly, it was the assurance to the Saints that he had finished His work and therefore, it is said, He was raised for our justification. Had He died and not risen from the dead, our faith, preaching, writings (and the like) all had been in vain. Had He not rose from the dead, death had conquered Him. Now the ground of our believing is His death that could not be held of death. By His rising He evidently declared Himself to be the Lord's Christ. Even the same body that died rose from the dead, Who said, Behold my hands and my feet.

Christ's ascension into heaven and the virtue thereof.

3. By death He ascended into heaven for He descended that He might ascend. He ascended from a state of infamy, shame and contempt, far above all heavens, into a state of glory of the highest glory of God. The fruits of the ascension are:

First, the leading of captivity captive, the triumphing over all our enemies. Even as a General that hath conquered his enemies should carry them openly at his chariot wheels, so doth our Jesus carry all His and our enemies in open triumph.

Secondly, When He ascended up on high, He gave gifts unto men that He might fill all things, that is to say, that all His might be filled with Himself, with the new wine of His Spirit. Time would fail me to enlarge myself herein.

Christ sits at the right hand of God and the benefits we enjoy thereby.

4. By death He sits at the right hand of God. By the right hand of God we are not to understand, as the ignorant sort do, that God hath a right and left hand as we have, but by His right hand is meant God's greatest glory, power and dignity. Sit thou on my right hand, saith the Lord, till I make thine enemies thy footstool. The effects of which are:

First, the ruling over the world and all in it of which in His Kingly Office.

Secondly, the rest of Himself having done His work, for He having finished His work is entered into His rest.

Thirdly, the assurance that we shall enter into ours, for as He hath conquered and is set down, so shall we be.

Lastly, by death He makes intercession for us.

The intercession of Christ is His pleading or speaking continually for us to His Father which pleading we may not by any means dream, is a speaking vocally as we do one to another, but a voice in his blood. For His blood speaketh better things than the blood of Abel. Now the blood of Abel, we know cried out to heaven for vengeance, but that we may briefly see the excellency of Christ's intercession, let us mind:

First, that His blood is always present before the Lord, speaking for us as God's remembrance. It is our Advocate that is always pleading our cause.

Secondly, it pleads satisfaction to be given to the Judge of all by which we live in continual security. So that the sum of the dignity Christ in dying arises to is His Prophetical and Kingly office which He executes with much love and fidelity. That He hath obtained all this by His death, I will only give you this demonstration of it:

That all this is but the perfection of our Jesus. Now He was made perfect through sufferings, for the suffering of death He was crowned with glory and honor. And because He humbled Himself, therefore God exalted Him and given Him a name above every name that at, or in His name or power, every knee should bow.

Chapter XV

Showeth what the Prophetical Office of Christ is, and the excellency thereof.

Having thus finished (through divine assistance) the first part of the three-fold office of Christ, viz. His Priestly Office, I am now come to

speak of His prophetical office which I shall finish with much brevity, there being two things for the explication of this office to be minded:

1. The Prophet Himself, and

2. The office or work of this Prophet.

First, concerning the Prophet it is the Lord Jesus that was anointed to become the Teacher of His people. The prophets under the law were anointed with oil, our great Prophet, the Lord Jesus with the Spirit. He was made full of grace and truth and God the Father raised Him up, as it was foretold by Moses, and furnished Him with sufficient abilities to discharge His trust for the fullness of wisdom was in Him; therefore is He called the Counselor. The same man that was anointed to be a Priest was anointed to be a Prophet Who was a Priestly Prophet and a Prophetical Priest.

Secondly, the office of the Prophet is next to be spoken of which is an office given to Him of the Father for the revelation or discovering of the great mysteries of the Father's kingdom in which office there are five things to be known:

1. The matter discovered,

2. The light discovering it,

3. The rule of discovery,

4. The manner of discovery or teaching, and,

5. The persons taught.

The matter discovered.

The matter discovered by this Prophet in general is this: whatever may be known or enjoyed of God by the creature, and whatever the creature is and shall be in relation unto God. Christ by His sacrifice hath obtained for us all that is to be desired and as a Prophet He comes to tell us what He has done for us; what we shall we shall enjoy by Him; what we have done against Him and what we ought to return to Him. I shall draw forth this to thy view in several particulars as:

Man's sinfulness.

First, Christ is a Prophet discovering to us our sinfulness and misery by nature, our nakedness and emptiness, our blindness and vanity for it is He thatconvinces of sin. Alas! We see not our wretched estate by sin till Christ comes to us and shows us the danger of it.

Man's happiness.

Secondly, Christ discovers to His people their happiness by grace that though their sins are great, the Father's love is greater. Poor man lies in a dark dungeon till Christ comes with His light, in a comfortless estate till His eternal estate in love be ascertained him. He it is that reveals to the soul the Gospel or good news of salvation. He comes to the soul and tells him his sins are forgiven him. By the sight of this love the soul is taught the greatness of his sin and the infiniteness of

his offense. The riches of God's grace is made to shine more clearly for He convinces the world of righteousness.

All things to be believed.

Thirdly, this Prophet teaches the souls all things to be believed, even the resurrection of the body and everlasting life, yea, the Father's love to him from eternity, yea, this teaches him what God is and what Christ is and to believe what He reveals and what shall be hereafter. For He convinces the world of judgment.

Obedience to all the commands of God.

Lastly, because I must hasten, He teaches the soul obedience to 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 ourselves while strangers here as well as what we shall enjoy when we attain 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 soul 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 loss and dung in comparison to his God.

2. Love to his neighbor. Love is the fulfilling of the whole law, but more of this as God gives further opportunity.

The Light discovering is the Spirit.

I proceed now to speak of the light discovering which is the Spirit of God in Christ; therefore saith the Lord Jesus, When I go away, viz. in the flesh, I will send you the Spirit and He shall take of mine and show it unto you. He will guide you into all truth. Therefore saith the Psalmist, O that thou wouldest send forth thy light and thy truth. Let them lead me. This Spirit is the Spirit, the Comforter.

Objection:

Christ saith, I am the light, and, I will teach you. And it is said that He reveals the mysteries of the Father. How then say you it is the Spirit?

Solution:

I answer to this: I desire you would consider these three things:

1. That we are taught by God and therefore saith the Scriptures, Ye shall be all taught of God.

2. That we are taught by the Spirit, therefore it is said, Ye have an unction that teaches you all things.

Now these three are not three several distinct lights, but one true light which Christ's own words sweetly hold forth, saying, All that the Father hath is mine, and the Spirit shall take of mine and show it unto you, which holds forth this truth that the Father teaches by His Son, for the fullness of the Father dwells in Him, and the Son now teacheth only by His Spirit; therefore, the Spirit takes of Christ to give

to them that are His children. So that it remains clear, there is but one true light, namely, the light of the Father and the Son made manifest by the Spirit.

The rule of discovery is the Scriptures.

The third thing I propound is the rule of discovery and that is the truth of God revealed in the Scriptures. The Scriptures do declare all that was, that is, and that shall be practiced 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, it is a sure rule now, even the law and the testimony given by the Lord Jesus Christ, the Son of God Who hath spoken in the last days His will to us.

Now the will of God which is our rule to walk 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 affirms, are able to make the man of God perfect unto salvation through faith in Jesus. Many men nowadays are grown so wanton that they may sin without control, deny the Scriptures to be the words or law of God, but to such souls let me say the heathens will convince them of atheism, for when they once come to deny that, they deny likewise the work of God written in the heart in the creation.

Objection:

But how can you prove the Scriptures to be the words of God?

Solution:

Besides the testimony they bear 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 hearts by nature is found plainly and fully described in the Scriptures. By nature man knows there is a God, that this God is to be worshipped and that he ought to live righteously and his conscience flies in his face, being convicted of his sin 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 look to the Scriptures, all these things are handled plainly and distinctly which is an undeniable argument (except to them that are so seared that they can also deny there is a God) that the Scriptures are the very words of God. That thy heart in nature minds thee, God in His word plainly unfolds to thee.

Nay, further, I will appeal to any man and challenge the wisest, subtlest, most ingenious man in the world to tell me what is good or excellent to be followed or avoided which may not be clearly demonstrated from the Scriptures.

Another reason which may serve to silence thy vain 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. Do not the greatest Heretics seem to father their blasphemies upon the Scriptures which is a good argument of their authority. If the Scriptures were not to be believed above their words, why doe they seek to prove their matter from them. Nay, which seems a wonder to me these very bruits (for I can give them no fitter name) that deny the Scriptures do often times bring Scriptures to prove their denial of them. Sometimes they object to us the seeming contradictions that are in them telling us the word of God cannot contradict itself and for this they allege the Scriptures that say God cannot lie and the like by which do they not set to their seals that God is true and the

Scriptures His word? Yea, 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 clean thing out of an unclean 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 doubtful things is always by things more known. If it be made manifest. surely then it is in the Scriptures.

Well, to conclude this consider that heavenly style, faithfulness 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 seen them stand in admiration of them which are an evident demonstration of the excellency of them.

Objection:

But there are many things in the Scriptures that seem incredible as Samson's slaying so many with the jawbone of an ass and Christ's being born of a virgin and Noah's ark and many more. Solution:

To whom do these seem incredible? Dost thou believe there is a God? If thou dost, why shouldest thou think it impossible for Him to bring to pass these things? And if He tells us these things are so, why shall we not believe them? But it may be thou mayest say there are many things that seem to contradict each other. What then? Are they not true because thy narrow, foolish and shallow heart cannot comprehend them? 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 read them, I dare say, thou wouldst say there is not one thing in the whole Scriptures needless, nor any contradictions. Some things in them are figure, some histories, some laws, which all hold forth the majesty, sovereignty 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 but deny God Himself.

The manner of discovery.

The fourth thing is the manner of discovery. The light of God reveals the mysteries of God. And this is:

Ministerially.

1. Ministerially. God discovers Himself by His ministers, but more of this hereafter.

Plainly.

2. Plainly. The Lord Jesus delights to speak after a familiar manner to the soul teaching it by words easy to be understood.

Objection:

Christ spake in parables. How say you then He speaks plainly?

Solution:

To that I answer 'tis 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 Jews 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 and not in parables which the disciples acknowledged, saying, So now thou speakest plainly.

If you look to the manner of Christ's speaking, it is most plain, making use of the plainest similitudes that could be. Thus did the Apostles preach, not with enticing words of man's wisdom, but with plainness of speech in demonstration of the Spirit and power. Which when I consider, I cannot but wonder at the impostors, 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 than their matter. Who speak as if they desired rather to have their persons, wit, eloquence and elocution advanced than the gospel of Jesus. He is not now (among many wanton Christians) thought worthy of hearing that hath not an art of coining some new expressions to paint and indeed adulterate and counterfeit the truth. Well, I am sure Paul was of another mind that said, He had rather speak five words with understanding than ten thousand in an unknown tongue. These men to thy understanding do, as if minding to shew forth the excellent proportion of a beautiful man, should build a fair and beautiful turret or scaffold very high and set their eyes on the beautiful structure he stands upon. They pretend to hold forth Christ, but in truth 'tis their own words, not Christ, that is so much doted or admired by these disciples of whom, through their fair words, they have made merchandise for Satan.

Lastly, Christ teaches the soul 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 speaks not at peradventure, as most

men in our days do whose constant language is I think this is true, I suppose it to be true and the like doubtful phrases, but saith, this is the voice of God, of the Lord of Him that cannot lie. O blessed are all that are thus taught of Jesus Christ. His words are the sure words of prophecy whereto we do well to give heed.

The subjects to whom this light is discovered.

Lastly, a word or two to the subjects to whom this light reveals the matter which I have before shown to be the substance revealed and they are two-fold according to the diversity of the matter discovered.

1. Now the matter revealed is either the mysteries of the Father's love to a poor soul which is hidden from the wise men of the world and this the true light discovers only to the children of the kingdom; or else,

2. The matter revealed is the truth of God barely and nakedly as it is in itself without the souls 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 himself 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 vessel of the Father, and have not the understanding of the Father's love, he may, as Judas, fall away from his profession and go forth and hang himself, as he did. Yea, he may be a cast-away for all that. It is not man's knowledge, but God's love that saves a soul.

3. Christ many times makes use of men for His own glory whose names are not written in the Lamb's book of life. But it is the portion of the chosen, called and faithful ones of God to be taught savingly, knowingly and powerfully through which teaching the wisdom of the world in them and the mystery of iniquity that before had taken the soul captive, are now put to silence and to flight. To these, His words are as a fire going out of His mouth to the consumption of that dross that remains in them whereby they become a pure and refined people.

Chapter XVI

showeth what the kingly office of Christ is and the excellency thereof in ten particulars.

What the Kingly Office of Christ is.

I have already showed you that whatever the Father hath appointed for us to enjoy, He sent His Son by death to obtain it and whatever He by death procured, as He is a Prophet, He makes it manifest according to His manifold wisdom, And now I am come to declare that whatever He, as a Prophet foretells or reveals for us, as a King He powerfully effects for His word returns not in vain which kingly office is committed to Him of the Father for the ruling, governing and ordering His Kingdom after a just and glorious manner in which office these several things are considerable:

1. The King Himself,

2. His Kingdom,

3. His laws,

4. His officers by which He rules,

5. His enemies,

6. His victories,

7. His soldiers,

8. His weapons,

9. His rewards; and,

10. His judgments.

Christ is King.

1. The King is the Lord Jesus, Emanuel, the Prince of Peace, the Captain of the Lords hosts Who enjoyeth His Kingdom:

By inheritance.

1. By inheritance, it is His birthright. He is the first-born, the heir of all things. 'Tis He that was born King of the Jews. He is the eldest Son, the first begotten Son, the express image of the Father.

By appointment of the Father.

2. By designation or appointment of the Father, the kings of the Jews were anointed by the Lord, but all the majesty, sovereignty and authority that was in them was but the shadow or figure of the excellency of our King, the Anointed of Him that said unto Him, Son, thy throne is for ever and ever. He is the Lord's Anointed Whom God hath made Lord of all.

By conquest.

3. By conquest: this Jesus that was born to all must fight for it before He hath it and so He doth for by death He slew all His enemies and obtains a glorious Kingdom whose fitness for the managing of His kingdom appears:

1. In that He was the first-born of God, the express image of His Father's being, a Son begotten in His Father's likeness. Saul, the king of the Jews, was taller by the head and shoulders than any of the people. I am sure this King is fairer than the children of men, Who in all things hath the preeminence for beauty and personal excellency. Men and angels fall down before Him. He surpasses them all.

2. In that all kingly virtues center in Him. The confluence of all the excellency of heaven and earth dwell in Him. His wisdom is matchless, His power boundless, His riches inestimable, His love unparallel, His justice unquestionable, His innoceny admirable. Some kings have only a name, but He hath power too and a more excellent name than they all. Some have power, but want wisdom or love, but all things desirable and virtuous are to be found in Him and in Him alone.

Christ hath a Kingdom which is over this world.

2. His kingdom bespeaks Him altogether worthy and this is three-fold:

First, over this world, a civil kingdom, therefore it is said, He is King of kings and Lord of lords, and only Ruler of princes. In His Kingdom is His dominion from one end of the earth to the other. The subjects whereof are all men as men for whose use are all the creatures given that they have a right to them, a propriety in them and may not by any be defrauded of them which Kingdom is His for He made all things in heaven and earth and in Him they consist.

Of grace.

Secondly, of grace. Christ hath a Kingdom in the world which is not of the world which is called the Kingdom of heaven or the Kingdom of God. Now, this is a Kingdom or Dominion or rule that Christ hath and exerciseth in the heart of saints; therefore, is it said, the Kingdom of God is within you, and this consists inrighteousness, peace and joy in the Holy Spirit; the children of which Kingdom be the saints' bodies and spirits, who are called the Kingdom of heaven for the word Kingdom sometimes signifies the subjects ruled or the rule a King hath in his subjects.

Of glory.

Thirdly, Of glory, which is called the Kingdom of God into which only entrance is ministered unto us here. This we believe by faith and seek by faith and shall receive at the last day when Christ shall say, Come ye blessed of my Father, inherit the Kingdom prepared for you. It was prepared for them before, but not actually enjoyed by them till the

resurrection of their bodies. This is the Kingdom in which God is all in all which is only the portion or inheritance of those that are written in the Lamb's book of life.

Christ's laws what.

3. Christ's laws are very excellent. His yoke is easy and His burden is light. o how hard a matter was it, yea impossible to fulfill Moses' law, but Christ communicates of His fullness that we may fulfill the royal law of love which laws are either:

First, civil laws, moral laws, laws of justice and equity between man and man whereby every one enjoys his right without oppression. This is a distinct law, a distinct region wherein the Lord Jesus, the Lord of all, administers in a distinct manner as being particular to His first Kingdom which is over the bodies of men as men.

Secondly, spiritual laws, laws of obedience, of life, of joy, peace and righteousness which are laws that the first Kingdom is ignorant of. They are of a more high, divine and excellent nature whose subjects are not every particular man and woman in the world, as are the subjects of the earthly Kingdom, but they are a chosen people out of the world whose laws are of another nature to be performed by another principle, after another manner which the other Kingdom can take no cognizance of, being laws to the thoughts, to the soul, to the body, to the whole man.

And lastly is the law of love (if I may so call it) which endures for ever in the Kingdom of glory wherein the saints live enflamed with the fire of divine love, praising and singing Hallelujah to the Lord. I might hereto add the law of faith, but it is included in the other.

Christ's officers what.

4. Christ's officers or ministers proclaim His excellency and they are two-fold:

1. Civil, and these are magistrates whose work is to rule by the principles of justice and equity, doing to others as they would have done to themselves and not by their own lusts or wills: this is tyranny, oppression, cruelty and injustice whereby men look liker to the subjects of the God of this world, the Devil, than like the magistrates of the Lord. This their power is created of God to which all men, even saints, considered as men, are to be subject, not for wrath, but for conscience sake. As for the title of these officers, it is not essential to the office, whether of Kings, Lords, Commons, Judges, Emperors, or the like. The work, I say, is justice in things civil. Now, the Lord will not have these officers go forth of their own sphere to meddle with the affairs of His other Kingdom for these reasons amongst many others:

Reason 1: Because the laws of this Kingdom and of the other, viz. His church, are distinct. The laws of the saints are not of a corporal or bodily nature, but all spiritual.

Reason 2: Because the punishment of the offenses of both are diverse. The worldly governors do refrain the outward man, and punish that, but I wonder wherever the gospel of Jesus commands a bodily punishment for the church to inflict on any. I acknowledge a saint may be considered two ways: either as a man of the world, living as a man justly among men, or as called from the world into the profession of Jesus, which two Kingdoms in no wise destroy each other for the first of these is made subject to the last and the last perfects the first. Now, if a saint offends the magistrate by any civil offense, the magistrate may corporally inflict a punishment suitable to his offense, and so may the church inflict punishments likewise, though of

another nature for there is no real offense against the magistrate, but is an offense against the church, but it is not so on the contrary.

And whereas, I say, the first Kingdom is to be subject to the second, my meaning is that Magistracy is inferior to the spiritual government of Christ in his church and though a man be a Magistrate, he is never the nearer heaven for that, but if he will be ruled as one of Christ's visible church of Kingdom, he must become a member thereof for a Magistrate is no church officer.

Reason 3: Because God hath furnished them both with a sufficiency to discharge their several offices without encroaching or depending each on other. Surely, the King or Parliament of England would take it as an high affront if any should tell them they are not able to govern the Kingdom without the help of Spain or Italy. I assure you it is a greater affront to Jesus Christ to say His Church may not be well ruled without civil Magistrates for this is certain, that there is a greater disproportion between the government of the Magistrate and the Church than between the government of England and Italy or Spain. For the subjects of all earthly governments are men as men and the laws ought to be all one substantially, minding the well-being of the natural man for whatever tends to the violation of the outward peace and quiet between men and men, let the Magistrates look to that for that is the adequate object of his office. But now the subjects of the Church are men called out from men. They are saints by profession whose whole administrations are far different from the other.

Objection:

But Christian Magistrates may be Church officers though others may not.

Solution:

That a Magistrate may be a Christian 'tis true (And o that all Magistrates were Christians), but that a Christian Magistrate is no more a Magistrate, nor hath more power than a heathen Magistrate, is as true. Obedience to Nero was commanded by Paul who surely was not a Christian Magistrate. The term of a Christian Magistrate, I fear, deceives many simple souls. I am to yield obedience as well to a heathen as a Christian Magistrate for we are commanded to give to Caesar the things that are Caesar's and to Christ the things that are His.

As for the Kingdom of glory, in it there be no officers for God is all in all there. There is no Temple. There is nothing but love. The saints being once glorified by Jesus are resigned up to the Father and Christ Himself becomes subject, that God may be all in all.

Objection:

What is it for the Kingdom to be resigned up by Christ to the Father?

Solution:

I answer: the Kingdom is all the saints of God that ever were or shall be. The resigning them up to God is Christ's giving up all the saints and His rule and authority into the hands of the Father from Whom He received them, as if He should say, Father, thou hast given me a people to rule over, to overcome their enemies, and to glorify them. Lo, I have done all my work, I have no more to do. Here is my Kingdom, my children and brethren, I resign up all into thy hands. And now the

Son is subject also, that is to say, the man Christ, the Mediator between God and man, puts off all His robes of power and government and they are all swallowed up in the Godhead, that now there is no more dispensation or ministration by Jesus the Mediator, but God the Father, the eternal Being, is all in all, that is to say, no Ruler appears, but He. The Kingdom of Christ is an everlasting Kingdom, now abiding for ever with the Father where Christ for ever remains as an elder brother, with His honor that 'tis He alone that hath brought us to this dignity.

Objection:

When shall this Kingdom be resigned up to the Father?

Solution:

It is at the end of all things, when all rule and all authority and power are under Him which shall not be till the resurrection of the body; therefore, saith the Scriptures, 'tis when all things shall be subdued unto Him for He must reign till all His enemies are put under Him. So that if any man shall say, the Kingdom is now resigned to the Father, He must needs affirm Christ ceases to reign for then must the Son be subject.

Objection:

But say some, though Christ may reign in some, yet He may resign up others unto the Father.

Solution:

Poor man! Why laborest thou so much to shake off Christ's easy and delightful yoke? Why strivest thou to be out of Christ's reach? I assure thee if thou art under Christ's govenment, thou art under the rule of Satan, the god of this world.

If the Kingdom be resigned up to the Father, then are all Christ's enemies subdued under His feet and Christ ceases to reign any more, but surely all His enemies are not yet subdued to Him. Hast thou never an evil thought in thee, no sin at all? If thou shalt say thou hast not, thou deceivest thyself, but yet if it should be true, hast thou no imperfection left? Is thy body dead and raised from the dead? Surely no, but was it true that Christ hath never an enemy left in thee, hath He none no where else? What meaneth the opposition of the world to the saints? What meaneth all sickness and sorrows, tears and troubles> Now these enemies must first be subdued. Christ resigns not up His Kingdom by piece-meals, but when all His work is done, then cometh the end. Secondly, spiritual officers; as there is a civil Kingdom in which are civil officers, so hath Christ a spiritual Kingdom which is His Church in which are spiritual officers of which in the second part of this discourse.

Christ's enemies.

5. We are in the next place to consider Christ's enemies which hold forth a necessity for Christ to reign and they are several: all conspire in one-the ruin of the Lord Jesus Christ which enemies heads I shall reduce to these:

Satan.

1. Satan, the grand enemy of the Lord Jesus. There is a seed of enmity sown between Christ and His generation, Michael and his angels and the Devil and his angels. That is that wicked one whose name is Legion (because there are many devils) that assaulted Christ in the earth and all that are Christ's while on the earth. This is he that compasseth all the world to dethrone Christ from His dignity, who is against Christ. Sin.

2. Sin, if it were not for sin, Satan could do us no harm. Sin is that which causes man to mourn all the day long which is either open or secret, errors in doctrine or practice.

Wicked men.

3. Wicked men. The wicked Kings and Rulers of the earth, the men of this world, whose eyes are blinded, and such are we by nature, being dead in sins and trespasses, we in our own minds are enemies to Him. Herod and Pilate, though at difference, could agree together to crucify Jesus. Yea, whatever stands in opposition to Christ is His enemy which leads us to consider:

Christ's victories.

6. His victories, these, I say, proclaim Him King. He hath overcome all His enemies. His victories may admit of a three-fold consideration.

First, as they are achieved against the enemies of His own person and so hath conquered the Devil for He destroyed Satan and sin. For he that knew no sin was made sin for us and carried our sins away in his

own body and overcame death for he could not be held of death, but ascended from the dead. Yea, He conquered all his enemies. It was a crucified Jesus that pricked the Jews to the heart.

Christ enlightens the understanding.

Secondly, as they are performed in saints which likewise admits of a three-fold consideration.

1. Over their understandings. We are all naturally in the dark, ignorant of God. Yea, we sit in darkness. Yea, the god of this world hath blinded our eyes, but now comes Christ and binds this strong man and opens our understanding whereby we come to know the mysteries which were before hid in God; therefore, it is said of Him, He shall give light to them that sit in darkness.

Rescues our wills.

2. Over their wills. If Christ should never so open their understandings and not conquer and rescue their wills, He would be a Savior but of some part of the man and so would be an imperfect Savior. Our wills are fettered and chained. They seek nothing but vanity all the day long, but now comes the Lord Jesus as a mighty Conqueror and powerfully rescues our will from the hard bondage wherein it was made to serve by Satan and sin and so causes the soul to will the things of God. Therefore it is said, 'Tis God that worketh in us both to will and to do of His good pleasure. We naturally will nothing but vanity, but through His good pleasure, we are made able to will the glory of God and life eternal. But methinks I hear some demanding.

Objection:

Have not all men free will to be saved?

Solution:

To which I answer: If by free will you will understand a voluntary desire or choice of the will from the true understanding of salvation, I say no man, as a mere man in the world, hath any such will for our will is enslaved, We are servants of sin by nature and 'tis the alone work of the Spirit to renew this will, to rescue it from the tyranny of Satan, but yet may some question. Objection:

Whether every man that wills salvation may have it?

Solution:

To which I answer: If you mean by willing salvation a desire of salvation from a true understanding of God in Christ which is the hungering after Christ, I say, whoever thus wills salvation or the Lord Jesus, let such a soul fear not, but boldly go to or believe on, rest upon, and be confident in Christ. For all that hunger and thirst after righteousness shall be saved. But the power thus to will or desire is only of the Lord, Who only worketh to will and do of His good pleasure. Our King Jesus in the salvation of any soul, first, discovers His own excellency, then causes man's will, before averse, to choose it which He doth through the mighty power of His Kingly dignity.

Christ overcomes our affections.

3. The Lord our King works upon the affections. We that before had all our joy in the earth, love in, to and upon the world whose fears were of a carnal nature, are now made able to love Christ, delight in Christ, rejoice in Him, fear Him and obey Him and that is performed by Him as a mighty King that rules in the midst if his enemies whose power is irresistible. For whom the Father foreknew, He did predestinate to be transformed to the image of His Son. 'Tis not said, whom He foreknew would believe and be conformable, them He glorified, but whom He fore-knew, He did predestinate or fore-appoint, or ordain, should believe and be comformable to the image of His Son. And whom he did predestinate, He called, and whom he called, He justified, and whom he justified, he glorified. We love him because He first loved us. And therefore it is said we are transformed from the Kingdom of Satan unto the Kingdom of His dear Son.

Thirdly, we may consider His victories, as achieved against all our enemies as within us, so without us, as Satan, Death and Hell and the like, but I shall here only mind the world the wicked and ungodly thereof, those that were fore-ordained of old to condemnation. The world is an open enemy to Jesus which appears by the words of God, saying, that enmity was put between the Serpent and the woman's seed. Now, 'tis the Lord Christ that strikes through Kings in the day of his wrath and wounds the heads over many continents. Objection:

If the world be Christ's enemy and Christ such a mighty and just King, how comes it to pass he lets them remain so long unpunished?

Solution:

I shall propound only these three reasons:

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 loins? Had Adam been cut off as soon as he sinned, the great design of God in bringing forth the man Jesus had been frustrated for He was the son of Adam. God would rather the ungodly should be here a long time, then any one of His should perish. So that I say God being unwilling that any should perish is meant only 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 Christ's death was a sacrifice offered for their sins as some ignorantly surmise.

2. Because God would exercise the faith and patience of His saints; therefore it is said, when God had foretold the war Anti-Christ should make with the saints and that he should at length be led 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 Son and His justice in the world's ruin. Were not there great enemies, the conquests of our King would not appear so glorious. Thus have I briefly shown the victories of our King, under whose feet the Father hath put all things, Heb. 2:8.

Objection:

If all things be put in subjection under Christ's feet, how is it said He must reign till He hath subdued them for the first assertion seems to imply He hath nothing at all to conquer.

Solution:

I answer: Christ is said to have all put under Him in that He is Lord of all and all power in heaven and earth is given to Him. Yet saith the Scriptures, we see not all things put under Him, that is to say, though God hath made Him Lord of all, yet we do not see His enemies fully destroyed. We see sin 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 footstool. Christ's enemies are His captives whom as they all banded against His person, He destroyed, yet still rebel against Him as in His members whom He must destroy for He must reign till all His enemies of all sorts be subdued unto Him.

Christ's soldiers are the angels.

7. I am now come to speak of His soldiers and they are four-fold.

1. All the angels of God, they are ministering spirits at the command of Christ; therefore, saith Christ to Peter, Thinkest not thou that I can pray to my Father and He shall give me more than twelve Legions or bands of angels, for they do 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 hear so much of God's sending His angels to destroy His enemies and to encamp about His servants. 'Tis they that excel in strength and do the commands of God, therefore are they called Christ's ministers, Matt. 13:41, which pour out the vials of God's wrath, Rev 14:19.

The saints.

2. The saints, they are made more than conquerors through Him that loves them. An excellent description of this King, and this army of Saints you may find in the 19th of Rev. 11. to the end of the chapter. The world.

3. The world. God sanctifies or sets apart Cyrus to so His pleasure. God makes His enemies to serve Him in the ruin one of another. Rev 16 it is said the ten horns 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.

The whole creation.

4. And lastly, the whole creation is God's host, therefore it is said, the stars in their course fought against Sisera. God makes use of Sun, Moon and Stars for the accomplishment of is Victories, therefore are these called the host of God.

Christ's weapons.

8. His weapons He uses bespeak Him to be wonderful, none other than the mighty God. I shall only instance these three:

1. His death, 2. His word, 3. His Spirit,

Weapons of another nature than the world dreams of.

His death.

1. His death, therefore it is said, by means of death He overcame and by His death He slew all His enemies as Samson when he died killed many at his death, so our Conqueror by dying kills, slays, and crucifies His enemies.

And these are the weapons that Christ arms His Church with for by their sufferings, the truth is advanced. And herein holds that saying true that the blood of Martyrs is the seed of the Church. His Word.

2. By His word, Christ when He goeth forth to battle, effects His ends, obtains victory by the words that proceed out of His mouth. If Christ says to the fig tree, whither thou, behold, immediately it dries up. His word is a sharp sword able to divide between the marrow and the bones. With which He smites the Nations, which word is Christ's command for the accomplishment of His mind and every word that proceedeth out of His mouth returneth not till it has accomplished that whereto it was sent.

His Spirit.

3. By His Spirit. Our weapons, saith the Apostle, are not carnal but spiritual, mighty to throw down strong holds which serves sufficiently to detect the falsity of that doctrine that shrouds itself under and propagates itself by secular or civil authority. The word of the Lord, which indeed is spirit and life, hath a sufficiency in itself to defend

itself and propagate itself from one family, town, city, county or kingdom to another which Spirit is the powerful operation of the word of God, the spirit of truth. O 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 owns and hath put into His soldiers' hands to fight withal for the managing of the affairs and subduing of the enemies of His spiritual Kingdom are only spiritual and not at all carnal which we may see lively set forth where is said Christ sits on a white horse, judging and making war in righteousness, Who is clothed with a vesture dipped in blood, and His name is called the Word of God.

Christ's Rewards.

9. The Lord Jesus is righteous in His warfare. He is faithful in rewarding. Now, by the rewards of Christ we must not understand that there is any excellency in the creature, as his own which deserved these rewards, but the reward is of grace, of Him that worketh and rewardeth the work.

Now, besides the sweet sanctification, constant supplies, abundant experience and great joys they are refreshed withal while they follow Christ, being made faithful to the death. There are two things as just rewards conferred upon them, as:

First, the resurrection of the body. This is a great privilege to the saints. It is the way to life eternal. Be thou faithful unto the death (saith the Lord Jesus) and I will give thee a crown of life. He that loses his life for Christ's sake shall find it. He that believeth on me (saith Christ) I will raise up at the last day. Now, the body that shall be raised up is the same numerical or organical body that suffers with Christ, or which men have power to kill (when the Spirit or soul cannot be killed because it is immortal) that shall be raised up again. Objection:

But may some say, how can this be that the same body should be raised again which is laid in the dust, resolved into the bare elements, eaten by worms of the earth, or fishes of the sea which fishes again are eaten by men and become nourishment to them and so the body suffer several mutations and alterations.

Solution:

Why wonderest thou how that can be more than thou wondrest that thou art alive and hast a being. The Alchemist, he glories is his separations of several things mixed or confused together and thinkest thou it impossible for God to raise up thy body by the power of Himself? The Apostle, as if he had heard of such an objection, answers it in the Philipians, saying, The Lord Christ shall change our vile bodies according to the working, whereby He is able to subdue all things to Himself. Though we can see no reason looking upon it with a natural eye, yet if we consider that it shall be effected by the same word that said at first, Let there be light and there was light; even by the same word that said, Let us create man in our own image and did thereby create him. There is nor ground at all to question, but the very same word or mighty power is able to raise up thy dead body. He hath said, He will raise up thy body at the last dayand who, therefore, shall dare to say it neither will nor can be.

Objection:

But some are ready to object that the resurrection the Scriptures speak of is spiritual accomplished at Christ's coming into the soul, but as for the resurrection of the body, that is a carnal thing.

Solution:

That Christ Jesus at His appearing raises the spirit from death to life is true and that He raiseth the natural body from death to life is as true. The Scriptures speak of a first resurrection which implies another resurrection. For indeed, as soon as a soul is translated from death to life, He is risen with Christ and so is planted into the similitude of His resurrection., but to such who were thus risen with Christ, the Apostles preach another resurrection, viz. the resurrection of the body. As it is said in the Philipians, who shall change our vile bodies into the fashion of His own glorious body, the same body that is raised up again. The same Jesus, saith the Apostle, whom ye crucified, hath God raised up. It was the human body of Christ that was crucified or nailed to the cross and the same body that was raised Who said unto Thomas (not believing that Christ was risen) Reach hither thy finger and behold my hands and reach hither they hand and thrust it into my side and be not faithless, but believing.

Objection:

But the Scriptures saith, It is sown a natural body, but shall be raised a spiritual body; therefore, 'tis not the same body. Solution:

I answer: It is very true, 'tis raised a spiritual body, but mark what it is that is raised a spiritual body: 'tis the same body that was sown a natural body. So that in the resurrection, the natural, sinful, lumpish, earthy body becomes spiritual, that is to say, free from that weariness, trouble, sin, corruption and misery that it is now subject to. It shall be then made able to meet the Lord in the air. That which now moves not but with heaviness and dullness shall be so lively, beautiful and glorious that it transcends the tongue or pen of Angels to express it.

Objection:

But some say, It is said, As dies the beast, so dies the man. How then say you man shall rise again except the beast may likewise rise again?

Solution:

The wise man speaks not there his own, but the language of such worldlings as thou art that denies the resurrection; therefore, saith he in the end of his book, speaking his judgment, we shall all come to judgment which we know is only true after the resurrection of the body. Objection:

But some may say, Are there any so brutish as to deny the resurrection of the body?

Solution:

Yea certainly, and let us not wonder at it. There were (as there is now) two sorts of these people that deny the resurrection of the body, in the days of the Apostles, as:

First, the Sadducees that utterly deny it and truly we have many Sadducees in our days who say there is neither resurrection, Angel, nor Spirit.

Secondly, such who said, the resurrection is pat already which doctrine the Apostle saith, It an erring concerning the faith. To both

which sort I shall only ask them if they be risen again, how comes it to pass there is marrying and giving in marriage, seeing Christ saith to the Pharisees, In the resurrection there is neither marrying nor giving in marriage and shall say to such that deny the resurrection (with Christ) They err not knowing the Scriptures, nor the power of God? The excellency of the bodies' resurrection will appear more plainly if we consider that:

Perfection is the privilege and portion of those that are raised from the dead.

2. The Lord Jesus crowns all His soldiers, being raised from the dead, with perfection, with a crown of life, of glory, setting them down in His throne, giving them an everlasting Kingdom where neither fears, tears, nor any manner of sorrows are able to molest them.

Now the excellency of this condition we have not attained nor are we able to tell what it shall be; therefore, John says, Beloved, now are we the sons of God and it doth not appear what we shall be, but we know that when He shall appear, we shall be like Him for we shall see Him as He is. We shall then be fully glorious, within and without glorious, our souls shall be filled with God. Our vile corruptible bodies shall be then immortal, incorruptible, spiritual and glorious.

Objection:

The Scriptures say, Let us as many as be perfect be thus minded. And again, Be ye perfect as your Father is perfect which is a perfection in this life. How say you then perfection is not to be attained till the resurrection of the body?

Solution:

Perfection, according to the Scriptures, is taken either:

Comparatively and so many are called perfect in comparison of that wickedness in the world. Thus, Noah was a perfect man, yea, in this sense one Saint is said to be, to know more perfectly than another; therefore, saith Paul, We speak wisdom to them that are perfect. He means them that were attained to a good degree of knowledge, or to them that were justified and so perfection in the Scriptures is taken for a perfection, or excellency in some particular above that which is to be found in others. Perfection sometimes signifies uprightness or sincerity of heart and so David hath it, Psa 37:37, Mark the perfect man and behold the upright. And when God saith, be thou perfect as I am perfect, It is as if He had said press forward towards perfection.

But further, a saint may be said to be perfect in some particular respect as thus he is perfectly freed from wrath and condemnation, and thus in justification is His spirit made perfect and thus are we complete in Him Who is our fullness. Now in these senses saints are perfect in this world, but if by perfection you understand the most absolute, full and most glorious condition that is the portion of every believer to attain to, which admits not of any trouble or infirmity, neither of any increase or want, being unclothed of all corruption and clothed with incorruption and immortality.

I say, This is not the portion of any man in this life, that is to say, while our natural bodies and souls dwell together for we must first die, or be changed (which is equivalent to a natural death) before this state of perfection. And thus reasons Paul, saying not as though I were already perfect, or had attained unto the resurrection of the dead ( as some men in our days vainly affirm themselves to have) but I press forward. Therefore saith he, Let as many as be perfect be thus minded. Behold here perfect men, not already perfect, but press

forward towards perfection. This seems to be a contradiction, but there is no such matter in it for those that were in a sense perfect, perfect in comparison of the world, upright and sincere of heart, having attained to a good degree of knowledge, being freely justified, perfectly united in one with the Father and the Son, in a way of relation, do press forward towards perfection, that is to say, that full, complete, incorruptible state of soul and body which they shall be invested withal in the resurrection.

Now if any man, or saint shall yet say he is universally perfect, I shall demand of him what it is that is so perfect? Whether do you mean, your soul, or body, or both or neither, but God in both? If you only mean your spirit, the do I demand whether that be universally perfect? If any say it is, I ask from whence come your passions, pride, boasting, unnatural affections, unclean thoughts or the like? But if some may say we are troubled with no such things, well, suppose you say true (which I cannot believe) this is but a perfection of part of the man, for body and spirit make up but one man. What the spirit doth, it doth in the body, being united to the body and so tis not a full or universal perfection. If thou sayest, thy body is perfect, how comes it then to pass that it is subject to death? (Which natural death though some have said, should not come nigh them, yet have they been deceived and are now in the dust.) But if you say, soul and body, the whole man is perfect, how comes it then to pass that such imperfect actions are committed by them? Can a pure sweet spring send forth bitter streams? If you be so universally perfect, what need you to eat and to drink and to complain of hunger, cold, or sickness? Such things as these with complete perfection cannot stand together.

But if thou sayest thou dost not mean that thy external body or human soul are absolutely and completely perfected, but 'tis God in thee which is perfect, as some say, then tell me whether God in thee is thy self? And seeing that thou confessest that thou wast once unperfect who now art perfect, then tell me whether God was ever unperfect, for if God was not unperfect, then I say 'tis not God in thee, but thyself who art capable from an unperfect creature to be made perfect. I might be large here in showing then vanity of these

conceptions and man's folly in pretending the enjoyment of perfection while all men cannot but see imperfect actions flowing from him. And how many souls are deceived in this vain opinion, because not able rightly to distinguish or divide the word of truth, but I must pass forward.

Christ's Judgment.

I am now come to the last thing considerable in Christ's Kingly office which is His judgments wherein briefly observe:

Who is the Judge?

First, the Judge Himself, 'tis that man Christ Whom the natural Jews crucified, Job 5;29, "Who is the Son of man Who is both Judge of quick and dead.

The law by which Christ judges.

Secondly, the law by which He will judge men, that is a law of righteousness, the word of the gospel. Jesus was in the world preached to the Gentiles to be the Christ, the only Savior. God the Father gave His record of Him, that eternal life was in Him and whoever believed on Him should be saved.

The world would not believe it and therefore died in their sins in unbelief in that estate of wrath and therefore this Lord, the Judge of all men, condemns them for rejecting of Him and continuing in his sins. For know this, if a man doth believe in Christ, none of his sins

can condemn him. The rule by which his word judges is according to the deeds done in the flesh whether good or evil.

The persons who are judged.

Thirdly, the persons judged and they are good and bad, just and unjust, quick and dead, small and great and these persons are not, as some conceive, only sin and righteousness, as they are both in a saint, but they are those men in whom righteousness is revealed which makes these men to be saints or these in whom the God of this world hath sole dominion, which are ungodly. 'Tis the bodies and spirits both together. 'Tis all nations, sheep and goats; therefore is it said, He will render to every man ('tis not to every evil or sin in man, but to the man in whom evil is) according to his deeds.

The sentence.

Fourthly, the sentence pronounced, and that is two-fold:

First, Of joy to the godly, for to them it is occasion of lifting up their heads for joy, a time of refreshing, a time of restitution of all things, a time of redemption for their bodies, 'tis life eternal; therefore saith Christ, The righteous shall go into eternal life, which is the estate of perfection I have before pointed at.

Secondly, Of terror to the wicked and to them it is a sentence of eternal punishment. Depart from me ye cursed. 'Tis the terror of the Lord to them, perdition and destruction, yea, eternal fire. 'Tis hell kindled by the wrath of God.

What hell is.

If any one ask me what hell is, I answer 'tis the eternal wrath of God kindled in body and soul, an absence of all good, a presence of all misery. 'Tis a fire that never goeth out. 'Tis a stinging worm that never dieth. 'Tis a consuming consumption, a dying death, a consumption always consuming and yet never ceases to consume, a continual dying that never dies. 'Tis the second death that endures forever.

The time when the judgment day is.

Lastly, the time when this judgment shall be. In this I shall propose these two things:

First, that of that day and hour (if Christ be worthy of belief) knows no man, no not the angels in heaven, no not the Son of man Himself as He was the Son of man. It comes as a thief in the night, unawares to the world.

Secondly, 'tis not till the resurrection of the body, therefore is it called, the last day. The dispensation of Christ until the resurrection is called the last days, but the last day, in respect to Christ's judgment is only appropriated to that judgment. 'Tis not till the time of sentence that shall be pronounced upon all men, good and bad.

Objection:

But some say to me, the day of judgment is already come, for Christ judges now in the hearts of the saints which is the true day of judgment.

Solution:

To this I answer that the word judgment admits of various consideration. It is taken either for discerning or pronouncing sentence or condemning and to speak plainly 'tis true Jesus Christ doth judge, that is to say, declare against sin and pronounce condemnation as belonging to sinners, which is while we are in the flesh, but this is no where called the judgment of the last day, but this judgment that I speak of is the execution of the sentence of the righteous Judge for the absolving and rewarding His saints and condemning and punishing the world. Now this is not in this life, in the natural body. Let me freely ask thee whether now the wicked be punished, whether they be condemned now? Surely thou wilt not say the are in eternal fire and have all the torment they shall have. Now is the time of their jollity, mirth and merriment. The saints are now in trouble and the wicked rejoice, but hearken man what the Lord saith, He knoweth how to deliver the righteous and to reserve the unjust to the day of condemnation. They are now reserved till then, the righteous, who are the children of the resurrection are kept in their graves as in a sweet and quiet sleep till the resurrection and then saith Christ to them, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world (though not enjoyed till now), but the wicked that sport out the time of this life must die, for it is appointed for all men once to die and they in death are kept in their graves as in a prison and are raised up (not as a privilege to them [as some conceive] for better were it for them never to rise again) to condemnation, for after death comes judgment. To whom Christ saith, Go ye cursed of my father into everlasting fire prepared for the devil and his angels who are likewise kept in chains to the destruction of that day wherein all the secrets of all hearts are judged which I am sure is not in this life.

Thus have I finished, according to the grace given me of God, the treefold office of Christ Who is a Kingly Priest and a Priestly King, Who is a Propheticaland Kingly Priest and a Priestly and Prophetical King as I may so say. What may be attributed to any one office of

Christ, all concur in it, for in every work of Christ all His offices have a joint operation. Now in Christ is God seen in the most lively appearances of Himself to the saints. God's mercy and justice both reconciled in Christ. His wisdom and power dwell in Him. His brightness and glory live in Him. In a word, whatever the Lord is to a soul, He is it in Christ and it is richly, fully and completely in Him, who of God is made unto us wisdom, righteousness, sanctification and redemption.

Chapter XVII

Showeth wherein the worship of God consists, with the true power and manner of divine worship as it consists only in the Inward man.

The worship of God as in the inward man consists.

Having through the goodness of God finished my discourse of the true knowledge of God without which nothing is performed well unto God, I am now come to show wherein the worship of that God consists which is the subjection of the spirit unto God, to the will of the Lord which consists in five particulars, as:

In Faith, and what true faith is, Rom 4:20.

1. Faith. By believing in God is God glorified, therefore is it said, we give glory to God in believing which faith is either a relying or dependence upon the Lord Jesus for salvation, according to the will of God, or a giving credit to the words of God. So is faith the evidence of things not seen and the substance of things hoped for, that is to say, it lays hold of the substance hoped for and brings it nigh to the soul. The effects of which faith are peace with God, victory over the world and life eternal. The duration of the life of faith, glorifying God is till Christ come the second time without sin to salvation, for He that shall come will come and will not tarry. Now the just shall live by His faith, now, that is, till Christ comes.

In Prayer; what true prayer is.

2. In prayer. This is a part of spiritual worship which prayer is a pouring out the soul to God in the name and power of the Lord Jesus by the Spirit for the supplying of our wants which prayers acknowledge our relation to God and God's sovereignty over us. The true prayer of the Spirit is not a composed form of man's invention, but the breathing of the soul by the Spirit after the good things of God. This is to worship God when we seek to Him. In fear and reverence and what it is.

3. In fear, reverence and honor. If I be a Master, saith God, where is my fear? If I be a Father, where is my honor? Therefore must we serve the Lord with fear and rejoice before Him with trembling. The true fear of God is the reverent, high and honorable thoughts and apprehensions a soul hath of God as his Lord, Father and Creator wrought in him by the Spirit; therefore are we commanded to fear the Lord and His goodness which fear is no slavish posture, but a son-like temper, whereby the soul acknowledges all he hath to be from the Lord and so lies low in his own apprehension that God may be exalted.

In Love and what true love is.

4. In Love. This is that which God commands of us to love Him, to delight in Him which love to God is the streaming forth of the affections unto God in which there are three several ingredients:

First, a true knowledge of God of which before.

Secondly, a setting a high price of God, vaining Him above all things in the world.

Thirdly, A giving up the soul to God, the understanding to know God, the will to desire Him, the affections to embrace Him.

Fourthly, The union of his spirit with God, the glory of love is union. Love affects union and is not satisfied with anything till he is united with it. Some say love passes or emits or sends forth the spirit of the lover into the beloved. I am sure tis true in divine love which sends forth the Spirit of God, the perfection of which love is when the soul

hath nothing, enjoys nothing, but what he hath and enjoyeth from God when he willeth nothing, but what God willeth, when he can truly say, thy will and not mine be done. In Praise and what true praise in the Spirit is.

5. This worship consists in praise and songs of joy when we would honor men, we set forth their excellency. a soul that truly honors God, rejoices in Him and praises Him. Now this praise of God is the soul's spiritual acknowledging God to be praise-worthy, preferring God is his thoughts in all and above all, singing in his heart, making melody to the Lord.

What the power of inward worship is.

I do but touch on these things because I shall have occasion to speak of them as they be the principles or foundation of more visible appearances of the worship of God.

A word or two of the power of this worship that is spiritual likewise, for tis the power of God. 'Tis not of the first creation, but of the second. 'Tis not of generation, but of regeneration. Not of man's will, nor of man's activity, but of God that showeth mercy. We are all dead in sin as void (as naturally in the first Adam) of power truly to serve God, as a dead man is to eat and drink, therefore is Christ the power of God to unto us Who worketh irresistibly in us.

What the manner of inward worship is.

As the power of divine worship is spiritually, so must the manner be. The heart must be in a spiritual frame united to God, that is to say, in

a way of relation unto God whereby he becomes a servant, soldier, a friend and Son of God. It must be performed in faith, love, fear and reverence. All these are faithful and inseparable companions. If a man prays or praises God, he must do it in faith, love and fear, but to put a period to the first part of this discourse, all this service must be performed to God as in Christ. He that prays to God, must seek Him as He is to be found in Christ . For tis in Him in Whom only the Father is well pleased. God in Christ is a saint's rest. delight, fullness and glory. A saint by Christ goes to God, falls down before Him, rejoices in Him and lives sweetly and contentedly in meekness and humility, yet triumphantly in the presence of the Lord for evermore.

Here a soul lives with God by faith crying out, Holy, Holy, Holy, How long shall it be; Come quickly Lord Jesus, come quickly; longing for the appearance of the day of God Who will render tribulation to every soul that obeys not the Gospel of God, but eternal life to them that are faithful to the death. Thus much concerning the true worship of god as it consists only in the Spirit, in the inward man, hid from all men or saints, having a sweet intercourse with God after an invisible manner in the Spirit.

PART II THE VISIBLE WORSHIP OF GOD.

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Chapter I.

Sheweth what the visible worship of Christ is and a discovery of what the true gospel to be preached to the world is, with the true messengers or ministers of the gospel.

In the former part of this discourse, I have held forth the worship that is due unto the Lord as it consists only in the inward man, and am now come to speak of the worship of God as it is visible.

What Visible Worship is. 1 Cor 6:20.

Now the visible worship of God is the subjection of body and soul to the Lord according to the words of the Apostle, saying, "glorify God in your body and Spirit", which visible worship shall be handled under a two-fold consideration.

1. As it consists in the visible administration of the gospel and commands of the Lord Jesus.

2. As it consists in conformity to the gospel and commands of Christ; of both which in order as the Lord shall enable me.

Concerning the first of these viz. the administration of the Gospel and the doctrine thereof, it is two-fold: either to the world, or to the saints, but I shall first discourse of it as it is to be administered to the world and herein shall show:

1. What the Gospel is which is to be preached to sinners;

2. Who are those that are to administer, dispense or preach this gospel;

3. The manner how they are to dispense this Gospel;

4. To whom they are to administer or preach this Gospel.

What the Gospel is that is to be preached to the world.

1. The Gospel is glad tidings, good and joyful news to Jews and Gentiles, to sinners by Jesus Christ, Who was born in the city of David and is come in the flesh, died and risen again; therefore, saith Paul, "We preach Christ crucified", or fastened or nailed to the cross, "to them that are called, Christ the power of God and the wisdom of God." Therefore is it called, the Ministry of reconciliation, the grace of God revealed. Salvation is only in a crucified Jesus; eternal life is in him, that is the good news that is to be divulged to poor sinners, even Christ dying to make atonement for sin, to open the way to come to God; and thatWhosoever believes in this Christ shall be saved, and be raised up at the last day. This the Apostles preached, which was glad tidings to the sinful soul; to Publicans, Harlots, the worst of sinners; good news to a spirit enslaved in sin; good news to the body, the natural body; the resurrection of which Paul preached as good news by Christ, though he was called in question for it: this is the only Gospel, the everlasting Gospel promised to Adam, shadowed under the law, revealed now; for grace and immortality are brought to light by Jesus Christ. And of this Paul says, Though I Paul, or an Angel from Heaven, should bring any other Gospel than that I have already preached, and ye have received, let him be accursed. Therefore he says again, He that denies Christ to become in the flesh is Anti-Christ. Which coming in the flesh is not a coming in our particular bodies of the

flesh; for I can, or another may say, Christ is not so come to thousands, and never be judged Anti-Christ for so saying, except we may be so called for speaking truth; but he is come in the flesh, that is to say, in that particular form of flesh he took of the Virgin Mary, which was of the same nature of our flesh; but yet as distinct a body from ours, as any of ours is from another. This Gospel is a Mystery made manifest, that was hid in God; hid from Ages, yet now made manifest, being hidden only to them that are lost, whose minds the God of this World hath blinded. 'Tis not to be revealed any otherwise than Paul preached it, For God made manifest in the flesh, is good news, and agreat mystery, yet revealed to the Saints. Thus much for the Gospel itself.

Who are the true Ministers of the Gospel.

2. I come next to speak of the Administrator of Preacher of this Gospel; and herein I will mind you, that the Gospel was preached by Apostles, by Evangelists, by members of particular Churches, and by scattered brethren.

First, by Disciples, Matt. 10. The twelve are there called Disciples, which he sent forth to preach the Gospel; who had a Commission from him, while with them in the flesh. So the Seventy afterwards were sent out by Christ, Luke 10. Which Disciples did baptize, John 4:2.

Secondly, by Apostles. These Disciples Christ afterwards calls Apostles, to whom he gave a Commission before his death, and after his resurrection; upon whom the spirit was given in the form of fire and cloven tongues; whose work was now to bear witness of the resurrection of Jesus Christ: and that not only to the Jews as they were before his death, but their Commission was enlarged to all the world, Jews and Gentiles.

Therefore says Peter, Must one be ordained to be a witness of his resurrection. Now of the Apostles some received a Commission by word of mouth from Christ in the flesh, and afterward from him (as risen from the dead) immediately. But Mathias first being chosen by the Church, God by lots called him. Paul was immediately called from heaven, who received not the Gospel of man, nor by man, but from heaven. These in a special manner were sent forth to plant the Gospel, to plant Churches, to lay the foundation. Therefore it is said, The Saints are built upon the foundation of Apostles, Eph. 2:20. And Paul says, I have laid the foundation.

Thirdly, by Evangelists. God hath set in his Church some Apostles, some Prophets, some Evangelists. Philip was an Evangelist; that is to say, a Preacher of glad tidings, who was endued with the Spirit, Acts 21:10. Philip went up and down preaching the Gospel of Christ, baptizing both men and women, Acts 8:5,12. Now the office of an Evangelist was not to be exercised in a particular Church, but was to be exercised in the preaching of the Gospel in several places. And thus did Timothy (who is commanded to do the work of an evangelist) accompany Paul, preaching the Gospel. And so Titus, Tychicus, and others went from place to place preaching the Gospel: of whom we read not that they had such a particular call by a voice from heaven, as the Apostles had; but they were filled with the Spirit.

Fourthly, by Members of particular Churches. As for instance, Stephen, who was also a Deacon, (by which office, he was not to preach to the world), Acts 6:8-10. Whose Commission was this: That he was full of the spirit and power. And so Philip, who was at first a Member of a particular Church, then a Deacon (being the same Philip, as I conceive, is called an Evangelist, Acts 21:10). He preached the Gospel, and did baptize. Yea Barnabas went from Jerusalem to Antioch, being sent thither by the Church; where he preached. And afterwards the same Barnabas was by the Church, through the revelation of the spirit, separated from them for to preach the Gospel to the Gentiles: who was also, in reference to this sending by the Church, called an Apostle.

Fifthly and lastly, the Gospel was preached by scattered brethren, Acts 8:4. They that were scattered abroad went everywhere preaching the word; who preached both to Jews and Gentiles; whose Commission I find only to be this, That the power of God carried them forth to it. His presence accompanied them, and his blessing upon them the labors pointed from heaven from whence they came. As it is said, And the hand of the Lord was with them (viz.: those scattered brethren which were scattered upon the persecution of Stephen) and a great number believed and turned to the Lord.

Objection:

These scattered brethren, say some, may be some of the Apostles.

Solution:

It cannot be so, for they were not scattered at that time, for they tarried at Jerusalem, as it is said, Acts 8:1. They were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles.

Thus may we see clearly, that one Gospel was committed to several sorts of Christians to preach it to the world, who were all sent of God, being called of God according to the working of His own spirit.

Objection:

We confess (say some) that you say true, these did preach the Gospel, but all these are ceased, the Apostles dead, Evangelists dead, and the brethren who were then gifted and enabled to preach. So that we

would now know, whether there be any such Ministers of the Gospel in our days, and if there be, how we may know them?

Solution:

In answer to this, I grant that they are dead, yet I say, the faith which was required in the Gospel they preached, was not confined to their persons, but to their doctrine. Therefore says Christ, I pray not for these only, but for all them which shall believe in thy name through their word. And though those persons are asleep, yet the doctrine is the same. There is but one faith, one Lord, one Gospel; the which Paul and the rest preached, and the power is the same still; that is to say, the spirit. So that there be Ministers of the Gospel in our days, that preach glad tidings, who have the same spirit and power that they had; which to me is manifest: where it is said, Christ gave gifts unto men, and he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, 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 fullness of Christ. From whence I desire you to mind, 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 complete body of Christ; viz. all Saints. Now the Apostles and Evangelists were set in them as the foundation of the building; and the Prophets, Pastors and Teachers, to build upon the foundation.

Objection:

But what are the marks of those true Ministers that we may know them.

Solution:

The only true ground of a visible judging or discerning them, is by their doctrine. Therefore John says, Believe not every spirit, but try the spirits: Hereby know ye the spirit of God; Every spirit that confesseth 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 confess 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 himself; to have given laws for his Saints to conform to; yea, 'tis to know the mystery hid from ages. Therefore says Christ, Go preach the Gospel; he that believeth, and is baptized, shall be saved.

But further: though they may be true Ministers of the Gospel, preaching the true Doctrine, that you may be able to judge them by their doctrine, you must be endued with the spirit, whereby finding the operation of the word in thee, you can say doubtless, though he is not a Minister to others, yet he is to me. Without this spirit we maybe 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 entered into the world, but ye have an unction that teacheth you. Which unction is only able truly to teach us.

Objection:

But the Apostles of Christ, and them that preached the Gospel, did work signs and miracles to confirm their doctrine; so that if there be any true Ministers, they are able to do the like.

Solution:

To this I answer, 'tis true that the Apostles did work miracles; but if you observe it, in their Commission, they are not prescribed as any part of their office. Look Matthew, Mark, Luke, the latter ends. 'Tis true, I find there this promise, that those that should believe in their word should work 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 essential to preaching or believing; for many believed, to whom we find no miracle exhibited, as the Eunuch, and Lydia, whose heart God opened at Paul's preaching. And many more might be named.

Now if miracles were essential to believing, then if there be no miracles there is no believing; and if no believing, no salvation. So that if miracles be not essential to believing, neither are they to preaching the Gospel; 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 says, 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 travel up and down; and upon this account did Gamaliel persuade them to let the Apostles alone, because a miracle was done by them; and yet neither he nor they received the Gospel: for, notwithstanding their miracles, they commanded them to preach no more in that name. Neither did their miracles work upon many that heard them, but rather enraged them the more; as in the case of Christ's raising Lazarus is evident.

But further, if miracles were so necessary to the preaching of the Gospel, that Gospel cannot be dispensed without them. Then I say, why did John do no miracle, for he preached, and yet did no miracle. Neither does it at all appear, that the Disciples that went abroad preaching the Gospel after their scattering, ever did any miracle. For the true nature of miracles were to usher in the Gospel of Christ, or Christ in the Gospel to the world. For miracles were never given to continue; for indeed miracles are so from the rarity of them, or their seldom appearance; which if they should grow common, would cease to be miracles, and become as natural. Moses when he came to deliver Israel, wrought many miracles. But after the Kingdom of Israel was established, we read not of such use of miracles. So Christ and the Apostles, the first beginners of the Kingdom of heaven, that is to say, the first founders of this state of the Gospel, did many miracles, but afterwards we find not the use of them so frequent; and Paul indeed when he would make manifest his ministry to the Corinths, he tells them not of his miracles, but The proof 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 wills 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 Christ's speaking in him; for the natural man discerns not the things of the spirit, neither can he, for they are spiritually discerned.

Objection:

It is true, miracles were not worked by all: for all, as Paul says, are not workers of miracles. But notwithstanding miracles were wrought when they first planted Churches; and since that the Churches have apostatized, and none have been found holding the faith: so that miracles area again requisite for the beginning or planting of the Churches of Christ again, as at the first.

Solution:

In answer to this, I desire you to mind, that miracles were wrought to confirm the truth of the Gospel at first, which being once confirmed, were are not again to expect new miracles: but the truth we find already written is a good ground for us to practice. Josiah understood, by the writings of Moses, the will of God, when there had been a great apostasy of God's people, and without any new miracle, sets himself about the work of the Lord. Nehemiah and Ezra also, after the Children of Israel were carried Captives, they by the Book of the Law find, that they must put away strange wives, dwell in booths, that the Ammonites 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, 'tis not miracles, but a command of Christ, or a good hand of Christ upon a soul, discovering his duty to him that is the ground of the administration of Ordinances; which is likewise evident in Peter, who finding the Scriptures that speaks of Judas, saying, Let his habitation be desolate, and his Bishopric, office or charges, let another take. And so finding their duty from Scriptures, 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 again in the flesh, nor miracles neither. For by having the Apostles, I mean their works, their writings, their word, their Gospel, their spirit; which is the whole counsel 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 only their writings, and not the bodies of either. And according to that saying in John,And many other signs, truly, did Jesus, which are not written in this Book:

But these are written, that ye might believe that Jesus is the Christ, the Son of God. (John 20:31.)

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 work. So that now for any to expect other miracles, it argues, they find not, nor feel 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 work to deceive the Nations, who shall come, and is come already, with power, signs, and lying wonders.

Objection:

But certainly seeing so many pretend to speak by the spirit, and to be sent by the spirit, and there is but one true, proper preaching the word of truth; and yet these cross, oppose and contradict each other; how shall I know which to embrace? There must be some miracle to confirm the truth from error.

Solution:

Truly to this I answer, that miracles are no certain signs of the true Gospel, nor infallible grounds of judging it; for Anti-Christ shall work miracles; so that except we know whether the miracles be true, or feigned from Christ or Anti-Christ, we should be never the nere.

So that I say again, 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 only able truly to judge of miracles, and of the differences of things; that in the midst of ten thousand errors knows how to single out the truth of Jesus, being only of its own nature.

So that again, I desire you may not seek after a sign, like a foolish and adulterous generation; lest, while with Herod, you would have Christ, but with a desire to see some miracle from him, you fall short of Christ, and Christ works none at all before you, as indeed he, for the most part, if not always, refused to do to them that demanded them of him.

But, notwithstanding, if you shall yet say, surely none may preach except Apostles, and them that are so sent, as they were; I shall only say this to you: You may as well expect Christ to come again in the flesh, to call more Apostles to bear witness again of his resurrection; which surely would be a very dark practice, and blind expectation. Therefore let us remain 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 Gospel, are true approved Ministers of the Lord Jesus.

Objection:

But if they be true Ministers of the Gospel, why do they not do, as the Apostles did, viz. preach the Gospel to every creature?

Solution:

I answer, that every one of the Apostles did not preach the Gospel to every Creature; but amongst them some were principally Apostles to the Circumcision, while Paul was a Minister or an Apostle to the Gentiles.

But again, some that preached the Gospel preached it but in some particular places; as many brethren that went to some cities, specified in the 8th and 11th chapters of the Acts. So that a man may be a Minister of the Gospel to the world, though he never goes out of his own city or country. But some, as Paul and others, were to go to several countries, 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 needful, but for preaching to the persons of a strange language.

How the Gospel is to be preached.

I am now come to the manner how it must be administered, which is,

1. Infallibly, certainly. Assuredly the Gospel 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 go forth in their own authority, but in Christ's. Therefore are they called Ambassadors of Christ.

3. Plainly. Not in the enticing words of man's wisdom, but in demonstration of spirit and power; in words easy to be understood.

4. And lastly, it must be preached fully. The word of the Gospel must be declared fully, not only for conversion, but for building up in the things of God; whoever believes and is baptized, shall be saved; teaching them to observe all the commands of Christ.

To end this chapter, I shall speak a word or two to the subjects, to whom good news is to be preached, which are sinners as sinners, enemies as enemies, prisoners as prisoners. He brings liberty for captives, righteousness for sinners; which is the acceptable day of the Lord to sinners; not that they may continue in sin, but that they may be made righteous. To sinners both of Jews and Gentiles, the Gospel of the Kingdom is to be preached among all nations for the obedience of faith.

Chapter II

Discourses of Baptism in four particulars; proving that Baptism was commanded to be preached and practiced; that Saints were to be baptized; showing the several sorts of Baptism spoken of in the Scriptures; manifesting the Baptism of water to be preached by the Disciples, and practiced by the Saints.

The Gospel to be preached, and the Preachers thereof, being made manifest, with the subjects to whom glad tidings are to be divulged for the obedience of faith. In the next place I shall show you, that not only glad tidings are to be preached to sinners, but they being converted, are to be informed of their duty. Therefore says 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 endeavor to lay open their duty, that so they may be conformable to their great Law-giver the Lord Jesus. I shall speak 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 especial 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 several particulars.

1. That Baptism was commanded to be preached and practiced

2. That Saints were baptized.

3. The several sorts of Baptism spoken of in the Scriptures.

4. That Baptism of water was preached by the Disciples, and commanded to be practiced by the Saints.

5. Who was the Author and Institutor of water Baptism.

6. What the true nature; use and end of Baptism 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 Baptism.

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 perform it, or submit to it.

12. How long the Ordinance of Baptism was, and is to continue.

I shall presume to be more large in this point of Baptism than in others.

First, because this lies most hid, and many Christians are inquiring after it.

Secondly, because this being cleared up, the controversies about ordinances, and Church visible fellowship, would soon be reconciled. In this chapter I shall speak of the first four particulars.

1. That Baptism was commanded to be preached, is evident, Matt. 28:19,20. Where Christ says, Go ye therefore and teach all Nations, baptizing them; teaching them to observe all things which I have commanded you. Now Christ taught them to baptize, and then to observe it as Christ's command. Again, says Christ, Mark 16:15,16, Go preach the Gospel to every Creature; he that believeth and is baptized, etc. 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 pass to the second.

That as it was commanded, so it was practiced, is manifest, Acts 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 think it altogether needless to insist longer on this particular. Well knowing, no man will deny this, but he that denies the Scriptures likewise.

3. The Scriptures speak of several sorts of Baptism, which I shall unfold to you, with their agreement and difference. Now Baptism in the Scriptures admits of a three-fold consideration.

First, as it is a Baptism of water.

Secondly, as it is a Baptism of the Spirit.

Thirdly, as it is a Baptism of afflictions.

1. The Baptism of water we find mentioned in diverse places, as John 1:21, Acts 8:38. Now this Baptism of water was with material water.

2. The Baptism of the Scriptures prophesied of by John, called the Baptism of the Holy Ghost and fire, Matt. 3:11, promised by God in Joel; by Christ, Acts 1:5. Ye shall be baptized (says Christ) with the Holy Ghost not many days 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 Baptism is called, the Baptism of the spirit, because it was the only work of the spirit, with which they were filled, called the Baptism of fire, because of the operation of the spirit, which like fire was a light to them that sat in darkness. Like fire, because of its refining nature, burning up that chaff and dross that was in them, and making them more pure. A Baptism of fire, in respect of its consuming nature, destroying the man of sin. 'Tis a fire, that goes out of the mouth of the Lord Jesus, that burns up, consumes and destroys the stubble and chaff of Antichrist. Yea, of this Baptism is it said, There sat 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 speak to all men in their several languages wherein they were naturally born, Acts 2:8. Now this was a visible, glorious, spiritual Baptism. The proper nature, end and use of this, was to crown the doctrine of Jesus with a Crown of glory, to continue, spread abroad to all Nations, and exalt the Gospel of Jesus, and Christ in his Gospel.

This was that which amused the world. Yea, to hear the Apostles speak with tongues, they were confounded, amazed and marveled greatly.

3. There is likewise a Baptism of afflictions or sufferings. Therefore Christ says, I have a Baptism to be baptized withal, and how am I straitened in my spirit, till that be accomplished. This was the Baptism of his death, into which death we are baptized. Now this Baptism holds forth to us our descending into misery; as if we were overwhelmed with misery, and our ascending from it into glory. We (as Christ did when he was in the world) must take up his Cross, and follow him in afflictions. For, We bear about in our bodies the dyings of the Lord Jesus. I might here show you the sweet unity, consent and harmony, that is in these Baptisms, and wherein they differ, but you will see this more fully, if you consider what ensues.

Objection:

But some may say, 'Tis true, there is a Baptism of water of the spirit and fire, and of afflictions; but is there not a Baptism of the spirit besides that Baptism of the Holy Ghost and fire (which, you say, consists in new tongues, and miraculous visible appearances of the spirit), which Baptism of the spirit is the work of God's spirit upon the heart in believing, and the like; according to that in Titus, We are saved by the washing of regeneration, etc., 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 he shed on us abundantly. But we find 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 find the gifts of the Holy Ghost, viz.: of tongues and miracles, which is the Baptism of fire, to be promised to such as were already renewed (or should be renewed before they were partakers of those gifts). Therefore says Peter, Repent

and be baptized, and ye shall receive the gifts of the Holy Ghost, Acts 2:38. But if by the Baptism of the spirit, you mean the dipping or baptizing the soul into the death and resurrection of Jesus Christ, which is the true mystery of the Baptism of water. That there is such a dipping or baptizing the spirit by faith, I own it, and acknowledge it. Though, in truth, I find this no where to be called, the Baptism of the Holy Ghost and fire, prophesied of by John the Baptist, and fulfilled in the Apostles day of Pentecost. I might further show you how the word, baptized, is attributed to other things in the Scriptures, as to cups and vessels, as it is said, The Pharisees drink not, but first wash. The word in the Greek is baptize their cups, and show you how the Jews had their baptisms or washings of several things. But these are not any part of the Baptism commanded in the New Testament, of which only I am speaking, neither tend they to my present discourse. Therefore I shall leave those Jewish observations, and show you in the next place,

4. The fourth thing I propounded, that Baptism of water was commanded to be preached and practiced in the New Testament, which I shall evidence to you from several places of Scriptures: and first from the Commission given to the Disciples, Matt. 28:19. Christ says, All power is given to me in heaven and in earth; Go ye therefore and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. And again, Go ye into all the world, and preach the Gospel to every Creature, he that believeth and is baptized, shall be saved. Now that this Baptism is with material water, I thus prove.

If it cannot be meant of any other Baptism than of water, it must needs be the Baptism of water.

But that it cannot be meant of any other, I shall thus make manifest,

If it be of any other Baptism, 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 Baptism) but that it is not of the first, is evident, if we consider that this follows this Baptism here spoken of. Therefore it is said, And these signs shall follow them that believe, they shall speak with new tongues, and work many miracles: which is the Baptism of the Holy Ghost and fire.

But some may say, it is not said those signs should follow them that were baptized, but them that believed.

It is true, it is said those signs 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 Baptism there spoken of, then we must affirm, they either are the same thing with, baptized, accompany, or go 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 believes, and shall work miracles, and speak with tongues, shall be saved. Wherein he will be much mistaken. For if you mark 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 Baptism the man is passive, to have an Ordinance administered upon him by another. But when he says, These signs shall follow them that believe; in my name they shall cast out Devils, and speak with new tongues. Here they are active, they are to be Ministers of the Lord to others.

When he says, He that believeth and is baptized, he speaks of a work to be done upon the believer, which is evident in Matthew as it is said, Go teach all Nations, baptizing them. The Disciples of Christ were to administer this Ordinance; they were able to do it. But when he says, those that believe shall do such things as he speaks of, it is a promise of the Baptism of the Holy Ghost and fire to them, wherein

their activity should appear; for they should do great works to others, heal others. But as for this Baptism of the spirit, I shall evidence it to follow Baptism of water, more fully from the Scriptures.

But if any should say, these gifts promised, accompany that Baptism, 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 go before the Baptism 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 Baptism spoken of in the alleged text of Mark or Matthew, then likewise it is clear, 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 do, the other was peculiar to an ascended Jesus. Therefore says John, He, viz. Christ, shall baptize thee with the Holy Ghost and with fire. This is his sole prerogative. Neither do we ever find the Apostles to be said to have given the Holy Ghost; but this, we find them baptizing in the name of the Lord.

Objection:

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, do 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 instrumental in the hand of God.

Solution:

Whosoever you are that argues thus, I wish only such a dealing from you in this point, as you now use: you say, the Apostles baptized, but this that they did, was only outward or external. And yet will you deny Baptism of water, upon this very account, because it is outward or external. You say 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 only outward, till applied by faith. So as their preaching was, so also was the Baptism 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 8:12,15-17. So that if they did baptize in the name of the Lord Jesus, and yet could not give the Holy Ghost, but prayed afterwards for them, that they might receive it: it is very manifest, that baptizing in the name of the Lord Jesus, and the gifts of the Holy Ghost or spirit, are distinct. So that indeed all that we find the Apostles doing, is something visible or external. They pray, they preach, they lay on hands, and baptize, all these as performed by them, are only outward acts. For Paul planteth, and Apollo watereth, but God gives the blessing. Yet, notwithstanding, though the acts of these be outward, yet the spirit, principle and power, are all spiritual. And indeed as divine a power of the Spirit is required in the true baptizing, or being truly baptized with water, according to the Gospel, as there is in preaching, believing or praying.

Objection:

But it may be, the Baptism of the spirit in the second sense, viz.: of regeneration or renovation; according to that in Titus 3:4 which is meant in Matthew and Mark before mentioned.

Solution:

I answer to this, it cannot be meant of that, because that is the ground of the Baptism of water, and included in the words, saying, He that believeth. For no man can truly believe, but he that has the spirit of God; for the fruit of the spirit is faith, and by faith are we renewed. So that if it had been meant so, the words should have been rendered thus: He that believeth by the spirit, and is a believer by the spirit, shall be saved. Which is a fruitless, needless, and useless repetition of one, and the same thing. So that indeed it cannot truly be interpreted of any other Baptism, than a Baptism of material water.

And again, what I have said of the incapacity of the Disciples giving the gifts of the Holy Ghost, is as true here, they could not, neither did they give this spirit at all, either in regeneration, or miraculous appearances, but did baptize.

Objection:

But may some yet say, you speak of another Baptism, viz.: of afflictions, and though it may not be meant of any of the former, yet it may be of this.

Solution:

That it cannot be meant of this, is apparent, for it was such a ministration of Baptism, that the Disciples of Christ were to be Administrators thereof. Now we know the Ministers of the Gospel preached not bonds, but liberty, peace, and joy full of glory. The world and the Devil are the authors, administrators and actors, of troubles,

persecutions and afflictions; and so are not the Apostles of Christ, who acted in this, baptizing diverse, but never persecuting any.

Objection:

But though it may not be understood of internal afflictions, yet it may be of Conformity of Christ's death.

Solution:

We are conformable to Christ's death, in believing; for we, through faith, become dead to the world, in believing there is the similitude of Christ's death and resurrection in the spirit. But this Baptism follows believing, as I have shown before.

But if what I have said from this, prove not satisfactory to you, go along with me a little further, and let us consider, Acts 2:38. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. He first bids them, repent, which is the work only of the spirit in the new birth or regeneration. And what then? And be baptized: with what Baptism? With the Baptism of water, and ye shall receive the Holy Ghost. He says not, your Baptism is the receiving of the Holy Ghost, but being baptized, you shall receive the gifts of the Holy Ghost: that is to say, of tongues or miracles.

There is another Scriptures yet deserves our consideration, which is, Acts 8:12,13. When they believed, Philip preaching the things concerning the Kingdom of God; and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also; and when he was baptized, he continued with Philip. Now would I

know what Baptism it is that Simon was baptized withal? Surely you will not say, it was the Baptism of the Holy Ghost. If you shall consider verse 16, The Holy Ghost was then fallen on none of them, for they were only baptized in the name of the Lord Jesus. And afterwards they received the Holy Ghost. And if any say, it was the spirit of regeneration, that cannot be; for Simon that was baptized, was in the gall of bitterness, and bond of iniquity, whose heart was not right in the sight of God, verses 22,23. So that I say, it was a Baptism of material water, a visible external Baptism upon the profession of his faith.

Objection:

But, notwithstanding all this, may some say, these are but arguments, where does the Scriptures speak of Baptism with water, either commanded or practiced in the name of the Lord Jesus?

Solution:

We are not destitute of Scriptures to evince this, if their authority may be prevalent. Philip and the Eunuch came unto a certain water, and the Eunuch said, here is water, what hindereth but I may be baptized? To whom Philip answered, If thou believest with all thy heart, thou mayst. And so they went both into the water, and Philip baptized him. Which water is material water, and not metaphorical or mysterious, as some may conceive: for Philip required faith to be in the Eunuch, and so the spirit, before he would baptize him with water.

Yet, to put all out of controversy, consider Cornelius, and the Gentiles, having received the Baptism of the Holy Ghost. Peter concludes from thence assuredly, none ought to forbid them; and makes a challenge to any one, if they could, to show cause that they should be denied the Baptism of water; and Commanded them to be baptized in the name of the Lord. Which Baptism of water was not the Baptism of the Holy

Ghost, but was dispensed upon them after they had received that, Acts 10, latter end.

Objection:

Surely you need not to spend so much time or paper, in the proof of a thing that is so evident.

Solution:

Had I not known it to be so confidently gainsayed, I should not have done it: so that I hope if you know it already, it will confirm you, and silence (if the Lord shall vouchsafe to speak by it) them that oppose it.

Chapter III

Shows that Christ is the author and institutor of water Baptism; with the true nature, use and end of the Baptism of water.

I shall in the next place show you, who is the Author of this Baptism of water, I have been speaking of; which was him that I have already proved, commanded the Apostles to preach faith and Baptism, to baptize them that were taught. Therefore says Christ, All power in heaven and earth is given to me; Go ye therefore; preach and baptize. The Lord Christ from heaven is the author of it; he instituted and appointed it.

Objection:

But some may say, the Baptism of water is John's Baptism; for John said, I baptize you with water, but he that cometh after me, shall baptize you with the Holy Ghost and fire. So that water Baptism is only John's, and not Christ's; as spirit Baptism is only Christ's, and not John's.

Solution:

In answer to this, I will show you clearly, the Baptism of water was Christ's as well as John's; and that by unfolding to you the true nature of John's Baptism, and the true nature of Christ's Baptism; wherein their unity and difference will appear: their unity is manifest:

1. In that the element of both was the same material water. It is said, John baptized with water, and I have already proved to you, the Saints were baptized into the name of Jesus with water also. Cornelius and the rest were baptized with water.

2. The Baptism of water, both of Christ's and John's, came from heaven. Christ tells us, John's is from heaven, Matt. 21:25. The word of God came to John in the wilderness. He is said, To be sent from God also. So the Baptism of water administered by Christ's Disciples, is likewise from heaven. Therefore Christ says, All power is given to me in heaven and earth; Go ye therefore, teach and baptize. It was the power of heaven conferred upon Christ, which commanded and enabled the Disciples to preach and practice the Ordinance of Baptism.

3. Both John's and Christ's Baptism pointed at Christ, though under a various consideration. Thus for their agreement; now I will show wherein they differ. As

First, that the Baptism of water administered by Christ's command, after his resurrection, was not administered upon the same ground as John's.

1. John's doctrine, upon which his administration depended, was not the same with that the Apostles preached; for John held forth a Christ to come, to die, to suffer, to take away sin; but now the doctrine of the Gospel is, That Christ is come, dead, risen, ascended up to heaven, and sitteth at God's right hand.

2. John baptized persons believing in a Christ to come after him, but now he that shall baptize into a Christ as not come, denies the faith. For this is the Antichrist that denies Christ to be come in the flesh, dead and risen again. They preached the Lord crucified, and baptized them that believed in him, who was then dead and risen from the dead. John's Baptism pointed at remission of sins to be by Jesus Christ, but the Baptism of water administered by the Disciples of Christ, held forth remission of sins already; and they were to be baptized, to manifest their sins being pardoned.

3. The subjects of John's Baptism were only Jews. It is said of him, All Judea and Jerusalem came out to be baptized in Jordan. But Christ's are, Go preach the Gospel to every Creature; viz. Jews and Gentiles, baptizing them. Thus were the Gentiles, with Cornelius, baptized with water.

4. That was a preparation to the Baptism of the Holy Ghost; for he prepared the way of the Lord. But this follows after, as in Cornelius. And if by Baptism of the spirit you mean regeneration, the Baptism of water always followed that, at least the profession of it, which is the true ground of visible administrations.

5. The Commissions by which the Baptism of water was dispensed were diverse. The one by God to John in the wilderness, the other from Christ to the Saints being risen from the dead.

6. And lastly, the Baptism of John is always called the Baptism of John, and no where the Baptism of Christ; and therefore we shall find a distinction between them. And the Disciples are said to baptize in the name of Jesus Christ.

A second difference is this, that the Baptism of water administered by John ceased. For he says of himself, I must decrease, that is to say, my person, my office, my ministry, must all stoop to Christ, who must increase. John's doctrine ceased in Christ, so his Baptism; for Christ being come, dead and risen. John was not any longer by his ministry to prepare his way: and truly if you take away the doctrine upon which any thing is administered, you likewise take away the administration. But now Christ's Baptism endures, being established upon a more strong foundation. Christ humbled and exalted, dead and risen: therefore are the believers who were filled by the Holy Ghost, baptized with the Baptism of water, in the name of the Lord Jesus. The continuation whereof I shall prove afterwards.

Thus is it manifest, that the Baptism of water was as well commanded by Christ, as by John; and was not only John's baptism, as many suppose.

And whereas John says, I baptize you with water, but Christ shall baptize you with the spirit and fire: it proves not, that Christ did not command his Disciples to continue baptizing with water, but this it proves, that Christ's baptism was greater than John's. John's was only water, but Christ's water and the spirit too. I say, this expression of John proves no more that Christ has not a baptism of water, than Paul's words, saying, that Paul planteth, and Apollo watereth, but it is God that gives the blessing, proves that God plants not, nor waters, which would be strange to affirm.

To conclude this likewise, I shall only desire you to mind this: if the baptism of water was only John's, and to endure only till souls were baptized with the Holy Ghost, (as those that say, water baptism is only John's, affirm) then demand I, how comes it to pass, that being baptized with the Holy Ghost, is used by Peter, as an undeniable argument, that Cornelius should be baptized with water. Sure this is an undoubted truth, that the dispensation, which is the only ground of putting an end to Baptism of water, (as they say the baptism of the spirit is) cannot be a true ground to continue it. But Peter uses it as an argument for its continuance from whence without wresting the Scriptures, perverting the truth, dazzling men's eyes with the bare notions of mystery, spirit, life or substance, we may safely conclude, that baptism of water is Christ's baptism, as well as John's, and was preached and practiced by the Disciples of the Lord Jesus. But lest we should be cheated or beguiled through the false representations of the carnality of this Baptism, I will, in the next particular, discover its great glory.

6. The way being now something more clear, I desire to proceed, and show you the true nature, use and end of this ordinance or baptism, wherein the true glory of it will appear, notwithstanding the endeavors of men or Devils to stain it. It is an Ordinance of the New Testament of

the Lord Jesus. It is a part of Gospel, spiritual and heavenly obedience, whose use and end is,

First, for the visible holding forth the death and resurrection of the Lord Jesus. That Law-giver, who has given us tongues to speak of this mystery, has given us bodies to express it. For what is our being overwhelmed with water, but a lively representation of Christ's being in the grave and our ascending out of the water. What is it, but a fit publication of Christ's being raised from the dead.

Secondly, it serves for the exercise of our obedience unto the Lord Jesus. If I be a King, where is my honor? says Christ. Arise, why tarriest thou? and be baptized, is the Law gone forth from our High Priest's lips, to be faithfully observed of all believers. Had we no ground but God's command, it is enough for us; hereby may we manifest our obedience. God has not made our bodies in vain, but will be glorified in them, For our bodies are the temples of the Holy Ghost.

Thirdly, it serves for the exercise of our faith in the death of Christ, where we, by faith, see our selves dipped in the glorious mystery of his death. Therefore are we said, To be buried with him in Baptism. Some conceive, that is only meant spiritually, but I say, he speaks of the being baptized into his death by faith, even in the visible Ordinance for in that may we by faith see Christ dead, and our life hid in his death. By faith in his death, we see ourselves dead to sin. It holds forth our justification by Christ, the washing away of our sins in his death, in his blood. So likewise it serves for the exercise of our faith in the resurrection of Christ. For as we have been baptized in his death, so likewise, by faith, we see the glory of Christ's resurrection. For as Christ rose from the dead, so we, who are buried visibly with him in our Baptism, shall be raised by him, even as certainly, as we arise out of the water, unto life eternal.

Fourthly, we are likewise, by Baptism, planted into the similitude of his death and resurrection, for as Christ died, and was surrounded with miseries, so in this Ordinance, by faith, we see our sufferings to be the dyings of Christ in us. And as we suffer with him, so are we planted into the likeness of his resurrection. We now by this see our selves planted into the similitude of his death, whereby we die to the world, to sin and vanity. And likewise see ourselves risen with Christ, by faith, unto the glory of God, seeking the things that are above, where Christ now sits at the right hand of God, in the glory of the majesty on high. We do not only, by this, hold forth Christ's death and resurrection, by acting faith in it, that we shall receive virtue by it, but see ourselves also planted into the same similitude of Christ's sufferings and exaltations.

Fifthly, it is a sweet and comfortable assurance of the resurrection of our bodies from the grave. We are buried with him, and shall be raised from the grave by him. As sure as our bodies are raised form the water, shall our bodies be raised from the grave.

Sixthly, by this they visibly demonstrate themselves to have put on Christ, Gal. 3:27. As many of you as have been baptized into Christ, have put on Christ. This putting on Christ is by faith, by which we are the children of God; but the visible demonstration of it is in Baptism of water. And by faith in this outward ordinance, have we communication and fellowship with Christ, having put him on as a garment, to cover our nakedness; as an ornament, to adorn our persons; as a shield and buckle, to secure us. We are in this ordinance baptized into Christ under a two-fold consideration:

1. In that we are baptized into the love, life, joy, peace, mystery and righteousness of Christ. We, by faith in that ordinance, may see our selves encompassed about with a love, and united to Christ. For by one spirit are we all baptized into one body, 1 Cor. 12:13. We visibly demonstrate our selves, by Baptism, to be of Christ's sheep. As invisibly by the spirit, we are dipped, plunged or interested into that spiritual body whereof Christ is the head.

2. In that by baptism, we visibly give up our names to Christ, acknowledging him to be our Lord; his will to be our law; his law our life; by this we acknowledge his sovereignty; his excellency. By this we resign up our selves to him, wearing his livery, Whereby he distinguishes his people in a special manner from the world. Therefore says Christ, Go teach all Nations, baptizing them in or into the name or the Father, Son and Holy Ghost. That is to say, by Baptism we are consecrated or set apart, unto the Father, Son, and Spirit, and are visibly baptized into the profession of Jesus, of the mystery and spirit of Jesus. This Paul explains, where he says, He thanks God he baptized no more of the Corinths, lest they should say, he baptized them into his name, that is, lest they should have idolized him, attributed that to him, which is proper to God, lest they should say, they were his Disciples or his members, or call themselves by his name.

Lastly, the end of this, as all other Ordinances, is to glorify God. God will be glorified by your hands in ministering to your own, or the Saints necessities. By your foot in carrying you forth to preach: For how beautiful are the feet of him that bringeth glad tidings. By your spirit in believing, by your soul and body in being baptized, for we are not our own, but are bought with a price, that we should glorify God in soul, body and spirit.

Chapter IV

Discourses of the Administrator, and proper subjects of Baptism.

If you call to mind what I have already declared, concerning the ministry to the world, you will see who are true Administrators; but to speak a little more fully of this, they are two-fold.

First, such who are immediately stirred up by God, to preach the Gospel of Christ: those having a power to baptize into or in the name of Christ. Of this sort were the eleven Disciples, Mark ult.: Philip, who preached and baptized; Ananias, who preached to Paul, and baptized him; Peter, who preached to the Gentiles, and baptized them; Paul himself, who preached and baptized diverse, Acts 16.

Secondly, such as are sent forth by the Church of Christ, they may preach the Gospel, and administer this Ordinance. Thus was Barnabas sent from Jerusalem to Antioch, being a good man, and full of the spirit: Thus was Paul and Barnabas separated by the Church for the work of the Lord.

Now I desire you to mind this, that the power calling and enabling any to preach the Gospel 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 has power to appoint or separate any, whom God has made willing and able to do this as a part of the work of the Lord, for Baptism 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.

Objection: It is true, say some, many may preach the Gospel, but are there any who so preach it as the Apostles did? for the word in the Greek, speaking of the Apostles preached, is, -------------. So says Christ in his Commission, ------------------ , Preach the Gospel. which holds forth a preaching with authority, having a message to deliver, which word comes from -----------------, which signifies, a Crier. So that the Apostles preached even by way of proclamation, 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 do, declaring the Gospel of peace. But so, that the administration of Baptism is tied to such who preach in the first sense, and not to them that preach in the latter sense.

Solutioni: In answer to this objection, I say, that the Greek words, -------------, ---------------, and -------------------, are promiscuously used in the Scriptures. 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 concern the Kingdom of God. The same word is likewise used in the last verse. And so Paul expresses the true nature of his preaching by the same word, saying, ----------------------------------. Sometimes we find the preaching of the Gospel 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 Jews. By which it is evident, that the preaching the Gospel 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 joyful message, like a good messenger. From which I shall conclude that the Preacher of the Gospel: He that believeth and is baptized, shall be saved, is the true administrator of this Ordinance.

Objection:

But may some say, many that have professed to be the true administrators of this Ordinance, and have administered it upon several persons, do now deny it, so that except there be some visible, miraculous demonstrations between them that do truly preach the truth, who are really sent of God; and them that only seem 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.

Solution:

In answer to this, grant that many may fall from what they profess, and profess what they do not really enjoy, and seem to be what they are not. Yet notwithstanding we need not expect miracles of distinction, nor question our Baptism. For men's denying what they

profess, it is neither a new nor a strange thing. Many in the Apostles' days 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 speak the truth to you, who was ignorant of it, and God should make that truth to be powerful in you, and that man should afterward deny it: shall his unbelief and back-sliding make the faith of God of none effect? God forbid. So if a man preach, you ought to be baptized, and you do submit to the will of God, if he denies it, your Baptism is true; for indeed it is not essentially necessary to the administration of the Ordinance of Baptism, 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 Scriptures 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 practice is not tied 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 conform to his doctrine, we should not question so much his calling, as manifest our ready conformity to the will of God.

I shall only add this, to this particular, that I cannot find, that God's people were ever made incapable of doing their duty for want of an administrator. But the same God, that enjoys the observation of a command, likewise provides a suitable way for the execution thereof.

8. The next thing to be spoken to, are the subjects of Baptism, which, without guesses, suppositions, or strained consequences, we shall find plainly discovered to be Saints, visible professors, believers. Therefore say the Scriptures, He that believeth and is baptized. Baptism follows faith, as Peter (sic) evidently demonstrated, (when the Eunuch asked, What hindered 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 only, are the true subjects of Baptism.

Objection:

But may some say, it is true, visible believers are subjects of Baptism; so also are the infants of believing parents. Therefore you do amiss to restrain it to them that make an outward profession of the Gospel.

Solution:

These late years have so abounded in this controversy, that I might well spare my labor of answering any other ways to it than by advising you to consider what has been written by others. But, seeing it remains still an objection, I shall endeavor briefly to remove it out of your way, and therefore will show you, that infants are not the subjects of Baptism, which I shall only demonstrate by two arguments.

First, those persons are only to be baptized, whom Christ gave a Commission to his Disciples to baptize.

But Christ gave a Commission to his Disciples to baptize none but visible professors of the Gospel of Christ.

Ergo, only professors of faith are to be baptized, and so not children, because they cannot profess faith.

The major, or the former proposition, is evident; for if they baptized others than Christ commanded them, they set up an Ordinance of their own, and were guilty of will worship, and taught for the Doctrines of God their own traditions. If any one shall deny this, I desire he would show me in the Scriptures, where the Lord Jesus has declared his approbation of any man's setting up an Ordinance in his own house, which he himself enjoined not with the reasons for such an assertion, and we will fully consider of the matter.

The second proposition is likewise, clear, if we consider the Commission given to his Disciples to baptize, we shall see the persons expressly denominated to be believers. As first, that in Matthew, where Christ says, Go 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 clear denial of infant Baptism, 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 appear to be the clear mind of the spirit, we will show you it cannot be meant otherwise, for if he means not them that are taught, then they have a command to baptize unbelievers, which surely no man that pretends to know Christ, dares to affirm.

Objection:

But say some, they are to baptize those that they teach, which teaching is their outward declaration of the Word; so that to whom they outwardly preach the word, they may administer baptism.

Solution:

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 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 be meant to all to whom the Word was to be preached whether they believe or no, this excludes infants, except we affirm we are to preach the Gospel to Infants of days, 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 Scriptures in Mark, Go preach the Gospel to every creature, and he that believeth and is baptized shall be saved, Faith is still put before Baptism. If any shall yet say Christ gives a Commission to Baptize any other than 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' Baptism is this,

That which confounds the Church and the world making them both one, is altogether unlawful.

But Baptism of Infants does confound the Church and the world together, therefore unlawful.

The first, is evident, and so is the second, if we consider that all men by natural generation, are but of this world natural, a natural man begets a son in his own likeness. No man is born a Saint by virtue of his natural birth. The children of Believers and unbelievers are all in one state in respect of visible appearance.

Objection:

But may some say, that children of Believers are in the Covenant, and so are not of the world, therefore they may be Baptized.

Solution:

If they are in the Covenant, they are either in the Covenant of grace, or some outward Covenant of Church Ordinances, if any say, they are in the covenant of grace, I say, they are, all of them so, or none of them so. That all are not so, consider what is said of Esau, Rom. 9, and indeed election is no ground of Baptism to be administered, but profession. But if you say they are in an outward Covenant, I demand the proof of such a Covenant in the Gospel. But if any say, there was an outward Covenant of Church fellowship with Abraham's natural seed, so now with the natural seed of all believers, be not too hasty in your conclusions, consider the Scriptures, there is now no Seed of Abraham according to the flesh, who are the only people of God; but if we believe, we are Abraham's children. So that as Abraham's natural seed enjoyed many Jewish privileges, so now, Abraham's spiritual seed enjoy spiritual privileges. Abraham was in a double capacity: as a Father of many Nations in the flesh, to whom pertained Circumcision, the giving the law, etc.; as a Father of the faithful, and so believers are only his seed.

Objection:

But the promise is said to be unto them, Acts 2:38. The promise is to you and your children, therefore if the promise be unto them, why may not they have the Seal of the promise?

Solution:

Consider in answer to this, two things.

1. Those to whom the promise is made, are commanded, first 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, 'tis 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 only for the called. Baptism, Church fellowship, breaking bread, prayers, all are for the called who are only able to act faith in them.

Objection:

But children were circumcised; and Baptism comes in the room of Circumcision, therefore may children be baptized.

This reasoning from Circumcision to Baptism 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 Baptized by Covenant you mean the promise of eternal life, that was not the ground of circumcising any, for many were in that covenant that were never circumcised, for in truth 'twas not the Covenant, but the command of God that was and is the ground of submitting to any Ordinance. But if you say, the Covenant was an outward promise of Canaan, and so circumcision a seal of that, it nothing proves children to be baptized: for as a fleshly promise was made to carnal persons, yet in a sense, all holy (for Israel was a holy Nation) so a

spiritual promise is to spiritual christians, the true spiritual 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 well 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 sign, 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 do. The truth is, there is nothing more evident than 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 Abraham's family, as Lot, Job, and others? Much more might be said of this, if that I could now stand to enlarge my self.

Objection:

But yet some say, Circumcision came in the room of Baptism, and so those persons that might be circumcised, may also be baptized: which proves the Baptism of Infants.

Solution:

In answer to this, I say, first, that the Scriptures says not, that Baptism came in the room of Circumcision; for that place which men usually urge to prove it, viz.: Col. 2:11,12, proves no such matter. For truly if we mind that place, the Apostle there shows how that the circumcision of the flesh made with hands, is not that which cleanses us, but tis 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 find 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 says, Buried with him in Baptism, wherein also ye are risen with him through the faith of the operation of God, he goes forward to confirm them in this, that their completeness was in the death and resurrection of Christ, which they held forth in Baptism. I profess seriously, I have weighed that Scriptures, and can find no other ground to judge, it proves Baptism follows 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 Col. it is written, As ye have therefore received Christ the Lord, so walk ye in him. And in the seventh verse, Rooted and built up in him, and stablished in the faith, etc., that to be rooted and built up in Christ, comes in the room 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 confess there may be some allusion between baptism and Circumcision, but that the one should answer the other in every particular, is quite contrary to Scriptures, or that baptism succeeds Circumcision, I see no proof of it, but rather the contrary. For I shall show you clearly, that there is no ground at all to baptize infants now, because they were then Circumcised; which I thus prove.

First, I say, for Circumcision of infants, it was expressly commanded of God, but tis not so in the baptism of infants.

Secondly, the male was only to be Circumcised, but both male and female believing in Christ, are to be baptized.

Thirdly, the command for Circumcision was not the institution of baptism, which is evident, for that those persons who were circumcised, were by another commission commanded to be baptized, neither did baptism put an end to Circumcision, for both were in use under John Baptist together. Again the subjects of the two ministrations are far different; the one a natural seed, the other a spiritual seed, now we know no other spiritual seed, but believers, visibly professing their faith.

Objection:

Though we have not an express command to baptize infants, yet there is a virtual command in Circumcision.

Solution:

To this I answer, the conformity to a command must not outgo 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 eighth day. But surely these virtual commands are but the strayness of wit, to put a fair gloss on a foul matter, to prop up a rotten house ready to fall.

Objection:

But children were dedicated to the Lord formerly, therefore they may be baptized.

Solution:

By the same argument, because the Temple and all the Vessels in 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 own inventions, from mere bottomless allusions.

There are many other Arguments which are produced for infant Baptism. As that of their being holy; and of such is the Kingdom 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 lawful to baptize them. At best, they conclude but probably, and not demonstratively; which suppositions will not warrant our practice about the administration of such an Ordinance as Baptism is. If you desire a further answer to these or the like objections, I shall entreat you to consult seriously, first, with the Scriptures, and then with their writings, who show its vanity from the Scriptures: as Master Tombes his works, and many others, to which for the present I refer you.

Chapter V

Shows the true manner of performing this Ordinance, with the right principle and power, that carries a soul forth to the practice of it.

The ninth thing I propounded to speak of, was the true manner of the administration of this Ordinance, which I will dispatch with as much brevity as I can, and show you that the true manner is, dipping or plunging the whole body into the water. I shall prove this to be the manner, and the only manner from the Scriptures, and that from a two-fold demonstration.

1. From the signification of the word.

2. From the nature of the Ordinance.

First, from the significance of the Baptize. It comes from the Greek word, -----------, a ------------------, i.e. mergo, immergo; which properly signifies to dip, dive, duck or plunge under water, to cover or overwhelm one with water. Now surely Christ commanding his Disciples to baptize or dip in the water, means not that sprinkling shall serve the turn. Neither is Baptism ever expressed by the word, ------------, which properly signifies to sprinkle. I confess this practice to the most carnal heart, seems strange and ridiculous: and why? but because they have gotten a Greek word into their mouths, not knowing the English of the word, nor the nature of the Ordinance. If the word, ----------, was plainly, properly, and truly, as it signifies, rendered to dip, and Baptism expressed by dipping: I am persuaded men would be ashamed to deny it, who now cry out against it with open mouth. This was the practice in the Apostles' days, and if you will give credit to Authors in the Ages succeeding them, therefore says one, Olim ----- qui bapizabantur in profundum aqua, mergebantur: that is, Those who heretofore were baptized, were dipped or plunged into a deep water. Therefore is it said in the Scriptures, Philip and the Eunuch -------------------- ---- ---------, they both went down, or descended, into the water, and Philip baptized, or dipped, or plunged him into the water; and they both ascended out of the water, Acts 8:38,39. So it is said of Christ, He was dipped, or plunged (not sprinkled) by John, ------ -------------------, into Jordan. And that John and Christ ascended from out of Jordan, Mark 1:9,10. Which they could not be said to do, had they not first descended into the water.

Objection:

But may some say, tis true, dipping was used then, but it was in hot countries. If you should do it now, it would endanger their health, and if we should do so to infants, it would endanger their lives. Therefore we cannot think this to be fit in our cold countries.

Solution:

In answer to this, let me tell you, if you shall dip infants, it is true, it may endanger their lives; but this is needless, for they are not to be baptized at all. But as for others, that it may endanger their health, it is but a fleshly carnal reasoning. Do you your duty: commend your soul and body into the hands of God. But to satisfy you, let me tell you, I have known diverse who have submitted to that Ordinance in the extremity of winter, and yet have never been the worse. Surely had you been a Jew, and been commanded to circumcise yourself, you might, by this kind of reasoning, have pleaded against the command of God, and have said, Lord, why command you me to endure so much pain? will no easier way serve your turn? Oh man, take heed of an evil heart of unbelief.

Objection:

But surely this way is not civil for men to baptize women in the water; but God will have us do all things with civility and modesty.

Solution:

Nay, but oh poor man, who tells you tis not civil nor modest? Surely Satan within you, or some that never saw it. What, I pray you in civility is it, for two men, or a man with a woman, to go into the water with convenient garments about them? Is it more uncivil now, than it was in the days of Christ and the Apostles? It may be some of the sons of Belial, delighting to scandalize the just ones, may tell you, they go naked together into the water. Oh these are but scandals. I know not of any such practice, nor could ever hear any that had so much impudence, as to endeavor proof of it. Which, without controversy, had any been known to have done so, both their names, time and place should have been printed long before now. This we affirm, that it ought to be done with all modesty, civility and comeliness, with fit garments, which may serve to answer this objection.

Secondly, that this was the practice of the Disciples, and the command of Christ to perform it in the same manner, is evident, from the nature of the Ordinance, which truly holds forth the death and resurrection of Christ, and our being dead and risen with him. Therefore is it said, Col. 2:12, We are buried with him in Baptism. Now a man that is buried, is covered or hid in the grave. So that the Baptism of water that is instituted to hold forth this, must be in the same manner. Persons are as it were, to be buried under water, which is the most lively representation of the death of Christ.

Objection:

But yet some object, that Christ's blood is called, the blood of sprinkling: so that the death of Christ is as well represented by sprinkling as dipping.

Solution:

To this I answer, that Christ's blood is called, the blood of sprinkling, not in reference to Baptism, but as it fulfills the type of it, which we shall find expressed, Heb. 12:24. Moses sprinkled the blood upon the people, which sprinkling sanctified to the purifying of the flesh. But this typified out the blood of Jesus, sprinkled upon the Conscience, Heb. 10:22; Heb. 12:34. This held forth the death of Christ, but now Baptism in a more special manner holds forth Christ's death and burial, and shows him not only dead and buried, but also risen again. Therefore we are said, To be buried and risen with him in Baptism, Col. 2:12. Which most directly, plainly, and nakedly, holds forth the glory of the mystery of Christ's death and resurrection, from whence we may safely conclude, it is to be performed by dipping.

10. The tenth particular concerning Baptism, is the principle from which a Saint ought to submit to it, but because I have already in the former part of this discourse handled the true principle of divine worship, which worship is to be both inward and outward, I shall speak the less of it here, therefore briefly I shall show you.

First, it must flow from the knowledge of the nature of the ordinance. We must not do things we understand not, but must be able to behold it, holding forth the nature of Christ's death and resurrection.

Secondly, we must likewise know, that we are fit subjects for it, wherein we must know our selves to be believers in that Christ, whose death we represent, both which are evident from Philip's words to the Eunuch, If thou believest with all thy heart, thou mayest, he ought to know the nature of true faith in that ordinance, and that he himself did believe in the Lord Jesus.

Thirdly, he that truly performs that ordinance must know it to be an ordinance of Christ, he that does any thing to Christ, and has not authority from Christ or a command for it, and yet does it as an ordinance of Christ, his worship is will-worship, his service is not regarded by the Lord.

Lastly, as he must have a principle of knowledge, faith, and life, so must he perform it in love to Christ, he that receives truth, and not in the love of truth, will soon fall from the truth which truly I conceive to be the ground why so many Professors deny it. It is because they were biased -?- with some carnal principle, and were not in love with the truth from the true understanding of the truth.

Having spoken briefly to the principle, I shall now handle the power whereby we are to conform to it, which is a spiritual, divine, supernatural power, whereby the soul in enabled to perform the

commands of God, therefore says Christ, without me you can do nothing. And again says Paul, I can do all things through Christ, that strengtheneth me. All Power, says Christ, is given to me, therefore go ye. The power that is in Christ's hand is communicated unto poor creatures, whereby they become conformable unto himself.

Question:

I confess may a man say, 'tis the power of Christ that enables us to do of his good pleasure, but I desire to know whether every Saint at all times has not a power to do every thing commanded by God?

Solution:

That I may as clearly as possibly I can present the truth of this to you as it is presented to my understanding, I desire you would mind, that power is two-fold, either essential to the first Adam and his generation, or to the second Adam the Lord from heaven and his generation. Now power in the first Adam, or indeed in the whole creation is that faculty, whereby every thing is enabled to perform its several office or work, so that there is a natural power in the Sun to move and to shine, and in the fire to burn. So in man there is a natural power to move, or sit, or eat, or drink, or fast, and the like. Which power in the first man admits also of a double consideration, either as in innocency, or since his fall, while he lies in sin, in his first created state he had a pure natural power given him, of doing what he would; so that man's will misled his power, for power is guided naturally by will in man, but this power enabled him to serve God in the first creation, which power was the power of God in him. But man notwithstanding this power was through the subtlety of the deceiver beguiled. Therefore it is said, the Devil beguiled Eve, so that he fell, and his power was not lost to any thing which was good, and confined to things natural, where in its force is much abated, and its vigor eclipsed. But now is a man dead by nature, or corruption to the things

of God. Thus much of power in the first man. Now power in the second man is that ability whereby we are able to serve God, fear him, rejoice in, or conform to him. Now this power is so essential to a Saint, that take it away, you destroy his being. A man is not a man, any longer than he has the power of a man, so a Saint is not a Saint without this power. A Saint is an old man renewed in power, life, light, and spirit. Though let me tell you, this work is but in part here, so that I say, a Saint as a Saint has power, it is his life, his portion, whose power is the very power of the Almighty. For what the Father has, is given to Christ, and what Christ has, is given to a Saint.

Objection:

If this be true, how comes it to pass, that so many Saints complain for want of power to do the things that are good, as Paul says, to will is present with me, but how to perform I know not, and again the good that I would do, that I do not, and the evil that I would not do, that do I?

Solution:

That the first is true, notwithstanding this, to me is apparent, and the reason of man's complaining thus, I say, is not so much for want of power in him, as a Saint, as for the strength of corruption that encounters him, which I shall set forth plainly by this similitude. A man while he is well is able to eat and drink, and sleep, and walk, and speak, but being set upon with some violent distemper, suppose a fever, the stone, or the gout; now the man cries out for sleep, but his pains are so great he cannot sleep, or feign would walk, but the gout prevents him. Now I say the proper reason, why he cannot walk, is not because he has not as a man, a power to walk, but because his natural power is obstructed through the violency of his disease, yet thus far 'tis true that a man has not a power, as considered diseased, but this disease is preternatural or contrary to nature. So I say it fares

with a Saint, as a Saint in his right temper, he can move and run the ways of God's commands, but meeting with the opposition of a body of sin, or death, he cries out with Paul, who shall deliver me.

Through the violence of temptation, a Saint may slip or fall, he may be for a time led captive, but this is not properly for want of power, as a Saint, but because of his temptations or enemies, which makes them complain of the strength of the wicked one.

But further I say, the reason of Saints complaining, or being sometimes overcome for a time, is not for want of power, for all the power that Christ has is theirs, but for want of faith in that power, for by faith, we lay hold on that power, by which we overcome the world, our strength is to lay hold on the Lord. Did we know our strength, it would appear to be no other, but the strength of Christ. When Paul had been in a long conflict, Rom. 7, with the flesh, he cried out till he looked to Christ, then says he, thanks be to God who hath delivered me. To this I have already said, I shall add this, that though power is essential to the being of a man, or any creature, or a Saint, yet without a constant supply of power or influence, or virtue from the Lord, it soon looses or forgets its course. The Sun though naturally it is in continual motion, yet at God's command, it stands still. Without a continual supply from Christ, we can do no thing, if God does not vouchsafe a continual influence of his presence and his power, to the natural man he dies. So if God withdraws the sweet influence of his power upon us or in us, how soon do we fall, a Saint has power, but knows not how to exercise it, he has power as he is a new creature, but sometimes cannot exercise it through a distemper.

Objection:

But do you judge that the reason why men in our days do not submit to this and other ordinances of Christ, is for want of a power in them.

Solution:

To this I answer, that I do believe the reason why many do not submit to truth, is, not so much for the want of a spiritual power, if they be Saints, as for want of light, yet I judge some may see a thing, and not conform to it, by reason of fear or worldly respects, I confess, I cannot but wonder to think any one should be clear in their judgments, 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 combat 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 combat with his enemies, but for any Saint to pretend a want of power, and feels nothing hindering him, or fighting against him, I must be bold to say to him, tis through the subtlety of the evil one, whereby he is become careless and dead, through the World, or else expects what he is like never to find; viz., an extraordinary power, he knows not what, considering that no other power is needful to carry one forth to his duty, than that which does accomplish or fulfill it, if a man should be hungry, and yet expect another power from heaven to carry him forth to eat, than that natural power he is created in, would not every man judge him not in his right mind? So I say here, who ever expects any extraordinary power, whither he will or no (more than what is created in him in the mew creation, in the Lord Jesus) to carry him forth to do his duty, when discovered to him, may for ought I know miss his expectation; and let all such search their hearts, with a spiritual candle, and I believe they will find it to be self, world, carnal reason, and Satan's 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 Wills to do 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 keep.

Chapter VI

Shows the Continuance of this Ordinance.

I shall now in the last place show you, how long the Ordinance of baptism was, and is to continue; wherein I shall also show, 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 natural 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 seem to have weight in them against it.

The first Scriptures that I shall instance in, is Matt. 28:19,20. Go ye therefore, etc. 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 promises his presence to be with his disciples in all ages. That we may clearly understand this Scriptures, we must consider, God may be said to be present with them, to whom he spoke, two ways, either with their persons, and so he was all their days; or with their doctrine, and so he is in all ages. In this last sense I understand the Scriptures, 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 says not till the end of the World come to you, but simply till the end of the World, the word in the Greek is the same with that end the disciples asked Christ of, Matt. 24:3, which is the end which Christ says, is not yet, neither knoweth any man, the hour thereof.

Objection:

But by the end of the world, we may understand the utmost parts of the earth, and so Christ was with them to the utmost part of the earth.

Solution:

The word mentions not earth, but World, and the end of it, so that by the World, we are to understand people, not ground, and by end, not the furthest part of the earth, but the coming of the Son of man in the clouds visibly to good and bad, which is plainly seen if we consider the words, I will be with you always, or, all days. But might some say, what mean you by always, even to the end of the World, so that this last clause is a more full confirmation and explanation of the word always, that is to say, for ever. From whence I conclude, the meaning is, God will always, 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 Jews. 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, Go teach, and baptize, teaching them to observe all things I commanded you, and lo, I am with you to the end of the World.

Another Scriptures is, Eph. 4:11-13. And he gave some Apostles, etc., 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 fullness of Christ. From whence we may observe, that Christ has 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 says, Heb. 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 attain unto the measure of the stature of Christ's fullness, the Lord has placed in his Church Apostles, etc., 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 himself being the Cornerstone. Now the Apostles and Prophets are the foundation of the whole building, as in their days, so in our days; and now, what have we to do, but to build on the same foundation.

Again, consider what says the Scriptures, Matt. 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 prevail against it. Now the Church of Christ were a company of Disciples baptized, professing the doctrine of the Gospel, as I shall show more clearly afterwards. Now against this Church the gates of hell should not prevail, because it was built upon a Rock.

Many think the meaning of that Rock to be Christ; others judge 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, than 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 Christ's hand: Christ, as the fountain and fullness, that fills all in all. So that however behold a Church built, That the gates of hell shall not prevail against it.

Objection:

But may some say, the gates of hell did prevail against many Churches.

Solution:

It is not said, the gates of hell shall not prevail against any Church in particular, but against the Church, that is to say, the whole body of Christ in all ages. And though we cannot see a Church successively from the Apostles, yet I shall prove there has been a Church in all ages, Eph. 3:21. Unto 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 only in the Apostles days, 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 only word to be preached, for faith and obedience in all generations. Therefore says Christ, Neither pray I for these only, 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. Again, says Paul, As we have said before, so say I now again, If any man preach any other Gospel unto you, than that we have preached, and you have received, though it be an Angel from heaven, let him be accursed, Gal. 1:8,9. Therefore is the Gospel called, The everlasting Gospel, Rev. 14:6. Now the word that the Apostles preached, is that which was given to them by Christ, Go preach the Gospel, 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 days, wherein Christ himself 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 evil, 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 baptism, and breaking of bread, to hold forth the establishment of his Priesthood in his death; who is already come, dead, and risen again.

Now as long as the Priesthood of Christ remains, so long must the Law remain; for there is no Priesthood without a Law. The life of obedience

is required till Christ coming. Therefore says Christ, Ye know not in what hour your Lord shall come: therefore watch. But lest any should say, the exhortation concerns not us, Christ says, What I say unto you, I say unto all; Watch. As Paul says, speaking of the judgments of God to Israel, Now all these things happened 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 says to Timothy, And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also, 2 Tim. 2:2. Let those that think the commands of the Apostles only concern that generation, consider this Scriptures: Yea, Baptism is so far 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 waive 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 removal out of the way. For this is certain, no dispensation given by Christ was ever removed, but by the bringing in of some other. And Christ has now given out his laws, and will give out no other. But it is high time to hear what is said against it, which I shall willingly do.

Chapter VII

Answers several Objections.

Objection:

Water Baptism, like John, Must Decrease

Some say, John baptized with water, but Christ with the Holy Ghost and fire; so that John says, I must decrease, but he must increase. From whence they conclude, that water Baptism must decrease, and He, viz., Christ, and his Baptism of the spirit, must increase, John 3:30.

Solution:

This objection is grounded upon a mere mistake, conceiving the Baptism of water to be only John's, and not Christ's. So that when John says, I must decrease, they can understand nothing to be meant but water Baptism: when it is not John's intention, but John shows his glory, his honor and ministry must give way to, and be swallowed up in Christ, and decreased in this respect, that he must die and cease. But Christ increases by his death, through which he gives new institutions. I have already showed the difference and agreement of

Christ's and John's Baptism, wherein I have proved the Baptism of water to be the Baptism of Christ. Objection:

Baptism in Water is No Part of the True Worship

But Christ says to the woman of Samaria, Woman believe me, the hour cometh when you shall, neither in this mountain, nor yet at Jerusalem, worship the Father: But the hour 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, John 4:22,23. Solution:

In answer to this, I desire you to mind, that Christ does not at all destroy the Baptism of water, but takes her off from Jerusalem and that Mountain wherein they worshipped, confining themselves to places. Therefore, he says, Neither at Jerusalem, nor at this Mountain.

Now Christ does not simply deny the worshipping of God at Jerusalem, for we know the Churches worshipped God in their spirits at Jerusalem after Christ's death; but prophecies of the abolishing of that legal and ceremonial worship of the Jews, which was tied to one place above another, and indeed the worship of God under the Old Testament, was in comparison of the worship of the Gospel; fleshly or carnal (not sinful) whereby they were tied to many sacrifices and weary journeys, in going up to Jerusalem to worship. But now there is great liberty and freedom, wherein they profess God in spirit. So that to worship God in spirit and in truth, is to worship him after a spiritual manner, from a spiritual principle, in opposition to that legal state wherefore Paul calls himself, a minister of the spirit, and not of the letter. Neither does that place at all deny outward Baptism: for Christ says, The hour is already come, when those that worship God

worship him in spirit and truth. When you will not deny Baptism of water to be in use, neither can a man truly worship God in any ordinance, without he worship God in the spirit.

Objection: Baptism in Water is a Fleshly, Outward Thing

But Baptism of water is a fleshly thing, an outward thing, which cannot be admitted into the Kingdom of heaven: for the Apostle says, the Kingdom of God is not meat or drink, but righteousness, and peace, and joy in the Holy Ghost, Rom. 14:17. Solution:

Consider, I pray thee, the Apostle there meddles not with Baptism, but dissuading them from offending one another in meat and drink (for some would eat flesh, and some could not). He tells them, The Kingdom of God is not meat and drink. For those things were not commanded to be eaten or forbidden; so that we should sin if we do or do not eat, But righteousness, etc. Now righteousness is the performance of all the commands of God, to which Baptism of water is a part. As Christ says, Suffer me, for thus it becometh me to fulfill all righteousness. 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 Baptism of water to be the meat and drink he there speaks of, which can never be made manifest. So that for you to call Baptism of water a fleshly thing, it argues a carnal understanding of the commands of God.

Objection:

But Paul calls it, a fleshly thing. For he says, We are the Circumcision 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, Phil. 3:3.

Solution:

This Objection is like the first, where Paul points not at all at Baptism, but at his Jewish privileges, which he enumerates, verses 5 and 6. Which very things he tells us, be they which he means, by flesh, and has not confidence in them. Surely were we able to see how that we are commanded to glorify God in soul, body and spirit, we should leave such carnal reasoning, and not take Paul's arguing against Jewish outward Ceremonies abolished by Christ's death, as a ground against Baptism of water, which is grounded upon his death. Objection:

Water Baptism Ceased When Spirit Baptism Ceased

But water Baptism ceased, when spirit Baptism came in, and was not to continue after that, for fire Baptism devours water Baptism. Solution:

Behold into how great mistakes men run, when they endeavor to vanquish the truth itself. The Scriptures expressly tells 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 subtlety of Antichrist, who makes wise men even as it were mad, to forget their

own reasons, endeavoring to make that a ground of destroying water Baptism, which the Apostle used as an argument for the establishment of it. Objection:

Water Baptism Was Used Only In the Infancy of the Church

But some say, the Baptism of water was only 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 Hebrews, We must leave the principles of the doctrines of Christ, and go on unto perfection; of which principles Baptism is one, which we ought now to leave, Heb. 6:1, etc.

Solution:

Whoever you are that thus argue against Baptism, by the same argument you may leave faith toward Christ and the resurrection of the dead. That I may clearly show you your mistake of the Scriptures, consider the Apostle speaks to those who did own those principles, and reproved them, not, for owning them; for chapter 5 he tells them, They had need to have them taught again: But for not increasing in the knowledge of God. Therefore he tells them, For their time they had need to have been teachers of others. And so from these principles he draws their thoughts higher into the mysteries of Christ. So that the Apostle says, Leaving them we press forward; that is to say, leaving now, or at present, to speak of them, which ye know and own already, we will go forward to speak 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 destroys not the foundation. These beginnings and the other more perfect things are at perfect unity.

Objection:

We Must Leave and Forget Water Baptism

I, but say some, The Apostle says, He forgets those things that are behind, and reached forth to those things that are before; so that we must not only leave them, but forget them, Phil. 3:13.

Solution:

To which I answer, the word, forgetting, is not to be taken for an absolute forgetfulness of all things he had before done. For this Paul did not, but in reference to the glory of perfection, he had in his eye, he did as a man in a race, running towards the prize. He does, as it were, forget all things behind him, in respect of his continual motion. So in the things of God, we ought day by day to press forward, till we come to the mark, 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 forgetful hearers but doers of the word.

Objection:

To Be Baptized is to Know Christ After the Flesh

But notwithstanding, surely to be baptized is to know Christ after the flesh: therefore says Paul, Though we have known Christ himself after the flesh, yet henceforth know we no man after the flesh, no not Christ himself, 2 Cor. 5:16. Solution:

That we know not Christ after the flesh, is true; and yet it is as true, that to be baptized is not to know Christ after the flesh. This Scriptures is most strangely perverted, from whence many souls take advantage to propagate their own delusions.

What is Knowing Christ After the Flesh?

That we may a little manifest the truth of this Scriptures, we are to consider what it is to know Christ after the flesh. If you say to know Christ after the flesh, is to know him as dying at Jerusalem, I say, thus, we are always to know him. Neither do we know him at all truly, except we so know him. And if you mean the knowledge of him in any Ordinance of the New Testament, that is, to know him according to the spirit. But to know Christ after the flesh, is to know him after a carnal manner, in a way distinction or outward privilege, by a fleshly relation. For thus Paul once knew himself, According to the flesh to be an Israelite, circumcised the eight day, and not a sinner of the Gentiles. Thus did they know Christ to be of the natural seed of Abraham, that went forth preaching peculiarly to the Jews, who said, Salvation is of the Jews. But now they knew him not, after those fleshly distinctions: for now there is neither Jew nor Gentile, bond nor free, Barbarian nor Scythian, Male nor female, but all are one in Christ Jesus: therefore says Paul, verse 17. If any man be in Christ, he is a new Creature, old things are passed away; that is to say, the privileges the Jews have by birth, and that old administration. Therefore says Paul, We serve God not in the oldness of the letter, but in the newness of the spirit. Not in a fleshly manner, but spiritually: so that this Scriptures does not in the least speak against baptism, or breaking of bread, but against the fleshly privileges that many Jews boasted of, which were done away in Christ.

Objection:

Water Baptism is a Rudiment of the World

But the Scriptures says, If ye be dead with Christ, from the rudiments of the world; why, as though living in the world, are ye subject to ordinances (Touch not, taste not, handle not; which all are to perish with the using.) after the commandments and doctrines of men; which directly speak against Ordinances? How then can you plead for the ordinance of water Baptism, or any other outward Ordinances? Col. 2:21. Solution:

If you did but consider what Ordinances he speaks against, you would have spared this objection. He forbids the rudiments of the world, the doctrines and commands of men in the things of God. These are not by Saints to be tasted, touched, nor handled for they perish in the using. That is to say, we reap no benefit by them, but we suffer loss in the use of them. But I hope no man will say, we are not to touch the doctrines, ordinances, and commandments of Christ. If they shall: not only Baptism, but faith and spiritual worship must not be touched, for these are the doctrines of Christ and the same Apostle, that forbids these earthly sinful commands, himself praises the Corinths, For keeping the Ordinances he delivered to them, 1 Cor. 11:2, which he received of Christ.

Objection: Apostles only Practiced Baptism as an Outward Cermony of John's Baptism

It is true, the Apostles did practice Baptism of water, but they did it only as an outward Ceremony of John's baptism, which was not easily laid down, and so they practiced Circumcision.

Solution:

That the Apostles and Disciples did practice baptism I have already proved, and not upon John's, but Christ's account. And I say again, they did it as a command from Christ; for if they had done it only as a Ceremony, how comes it to pass Peter commands the Gentiles to be baptized, who were ignorant of John's baptism, and how comes it in the Disciples Commission as I have more largely before proved it to be. Again, if it was only practiced as a Ceremony I desire you would show me, where, how or when this Ceremony ended, surely 'twas not by fire baptism as is most evident from Acts 10.

All Ceremonies that Pointed at a Christ to Come Ceased When He did Come

Yea, this is evident all Ceremonies that pointed at a Christ to come, ceased in Christ, but baptism as I have before proved, has its institution from Christ, as risen from the dead. But for a more clear and distinct answer, I say, it is true that the Apostle did circumcise Timothy in the Gospel, yet notwithstanding the ground or account whereupon he circumcised, is far different from the ground of the administration of baptism, for if you consider it you will find that Paul did not circumcise Timothy, but upon the desire of the Elders of Jerusalem, for the satisfaction of the Jews, Paul being to go to them, that he might have the more advantage to gain upon them, did this, for if you observe it, Timothy's mother was a Jew, and so of right he ought to be circumcised. Paul had the greater care to do it, least they should have refused to admit him into their company. But oh, how far different was the administration of baptism, performed by virtue of Christ's command, as I have plainly proved before, not to please any but in obedience to Christ. Again, this was only once, and only to one, that we read of, practiced. For afterward when they would have Titus to be circumcised, Paul would not give way to it, no not at all, and when the Galatians pleaded for it, he expressly told them, if they were circumcised, Christ should profit them nothing. Now do I demand of you to show me, where the Scriptures says that baptism was administered

to please man, or where you find the Lord by the Scriptures forbidding the use of it, or disannulling the practice of it. So that for any one to conclude baptism was used, because it was a ceremony, that ought, but could not easily be laid down, is but a bare affirmation, which has no color of truth or proof, and if any one shall affirm it is so, I pray him in love to give me the grounds and reasons from the Scriptures for such an assertion, to which I here promise in the strength of the Lord to return a further answer. Objection:

Matthew 28 is Only A Baptism of the Spirit

But some other object from Matt. 28, that the disciples are there commanded to baptize into the name, not in the Name of the Father, etc., that is into the virtue of the Father, or into the Father himself, which is only true in the baptism of the spirit, so that that baptism cannot be meant a baptism of water.

Solution:

No Act of the Apostles Gave the Holy Spirit

I have already proved that the Apostles did not by any act of theirs give the Spirit, for they did only publish to the ear, it was the Lord that spoke to the heart, they baptized with water, but Christ with the holy Ghost, and fire. It was the work of Paul to plant, and Apollo to water, but only of the Lord to give the blessing. So that the true understanding of these words are, that the disciples were commanded to preach the Lord Jesus, and his name, and to baptize them into his name, that is to say, to dip them into his profession to separate them unto the Lord. And therefore Paul says, were you baptized into the name of Paul, that you so much boast your selves to be of him,

whereby is clearly demonstrated, that to be baptized in the name, is into the profession of their union with Christ, whereby they are visibly clothed with Christ, it is the sole act of the Father to wash their souls and bodies, with the Spirit of regeneration, but the disciples may and did baptize or dip their bodies in water.

Objection:

Matthew 28 is Not the Same Baptism in Jesus' Name As in Acts

But they are commanded to baptize into the Name of Father, Son, and Spirit, which was not that baptism of water, the Apostles practiced, for that is said to be only in the Name of the Lord Jesus. Therefore for you to baptize with water in the Name of Father, Son, and Spirit, is contrary to the Apostles' practice. Solution:

What it is to Baptise in Jesus' Name

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 the Lord Jesus, is toBaptize in the Name of the Father, Son, and Spirit. For the Father and Spirit dwell in Christ, and are not known without him. Therefore when Philip said unto Christ, Show us the Father, Jesus answered and said, have I been so long time with you, and yet hast thou not known me Philip? He that hath seen me hath seen the Father, and how sayest thou show us the Father, I am in the Father, and the Father in me, John 14:8-10. Whereby is fully demonstrated that to do any thing in the name of Christ, is to do it in the name of the Father, and so it is also of the Spirit, which dwells unmeasurably in the Lord Jesus. Therefore says Christ, Though I go 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 Jesus, but he does it into the name of the Father, Son, and 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 does either in those or other words.

Objection:

To Baptize does not always mean in water

But Christ says not, Go, Baptize with water, but only Baptize. Now for any one to say, he meant with water, is to add a consequence of their own, for Scriptures, and to speak that which Christ intends not. Solution:

You that thus object, I pray you tell me seriously, whither you think your objection has any bottom, if you say it has, I likewise affirm, for you to say he means the Spirit is by the same reason altogether groundless, for he says not, be baptized with the Spirit. But know you this, God has given us understanding to know his Will and by his Words, surely when he says baptize, he would have us know what he means, so that we must express with what, or confess our own ignorance. I have already proved this Baptism is the Baptism 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 soul or body, as there is of the body in water.

Objection:

Ephesians 4:5 is Baptism of the Spirit

The Scriptures say, Eph. 4:5, There is but one Lord, one Faith, one Baptism, which Baptism is a Baptism of the Spirit. Therefore, for you to say Christ has a Baptism of water, is to make two Baptisms, whereof one of them is of your own invention. For to say Christ has two Baptisms, is to give the Scriptures the lie. Solution:

Hebrews 6:2 Teaches the Doctrine of Baptisms

If we shall say there are two baptisms, the word of truth will warrant us, for Heb. 6:2, we find the doctrine of baptisms spoken of, which surely are more than one, for the word is in the plural number, and I have proved the baptism of water, to be the Baptism of Christ. And for ought I can understand by any man to the contrary, the Apostle means the baptism of water in this Scriptures, for he mentions not the Spirit, nor Water, so that I might as well retort this objection, and say there is but one Baptism, which is of Water, therefore for any to say there is a Baptism of the Spirit, they give this Scriptures the lie, 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, he says, yet notwithstanding it is easily proved that there was then several sorts of faith, as of miracles, which all had not, of the Gospel which every Saint had, yet one faith. So one baptism, yet there was a baptism of water, of the Spirit, and of afflictions; which in one respect are diverse, 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 Baptism of Water are one as centering in one head, the Lord Christ, tending to unity, viz., the advancement of the Gospel, therefore

though in a sense, there are several sorts ofBaptism, 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 baptism of Water, not several kinds of which I judge he here speaks, so that from this Scriptures, we cannot prove the baptism of Water, not to have being, more than we may prove the baptism of the Spirit not to be. Objection:

God Didn't Send Paul to Baptize

But say others what say you to that of Paul, he thanks God he had baptized none of them, but few families. And says, he was not sent to baptize, but to preach the Gospel, now if Christ had given a Commission to them, so to do, Paul very ill observed it, that baptized 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. Solution:

How We Know God Sent Paul to Baptize

I do confess at the first sight this argument appears with much strength, from which I fear many honest hearts take advantage to strengthen them in their apprehensions against this Ordinance, but the Scriptures, being truly weighed in the balance of the sanctuary, this observation will be sound light. The truth whereof, that it may appear, consider the persons to whom Paul spoke, the ground of his speaking, and the end of his speech. The Persons to Whom He Wrote

First, the persons to whom he wrote were the Corinths, therefore he says, I thank God I baptized none of you, from whence we may not conclude he baptized no others.

The Reason of His Writing These Words

2. The ground whereupon he wrote these words was, the carnal owning of themselves after men, one saying he was of Paul, another of Apollos; those persons who did baptize them, were owned by them, in a way of distinction, calling themselves by their names.

The End of His Writing These Words

Thirdly, the end of his words which was to knit them together, which he endeavors to effect by two arguments. First, by telling of them, they were not baptized into his name, neither was he crucified for them, he died not for them, neither were they baptized into his death. Wherefore it was a very carnal thing for them so to be divided, whose divisions made him to rejoice, that he had baptized no more, for this reasons, lest they should say, they were baptized into his own name. He does not here at the least deny the baptism of Water, but his words if you observe them are a clear proof that the Corinths were allbaptized, though not into Paul's name, yet into Christ's name, for he says, I baptized none of you, but such and such, implying others had baptized them, for in the Acts it is said, many Corinthians believed and were baptized, Acts 18:8. Some Were Making Too Much Out of Baptism

Secondly, that he might destroy their carnal reasonings in setting up baptism so much in a way of opposition one to another and against Christ himself, he tells them Christ sent him not to baptize, but to preach the Gospel. Which words are comparatively to be understood,

for Christ did chiefly and principally sent him to preach the Gospel, such manner of speaking we shall find usual therefore when the Israelites rejected Samuel and would have a King, God says to Samuel, they have not rejected thee, but they have rejected me, that I should not reign over them, which words are to be understood that the greatest offense was committed against the Lord. Such another expression is that in Jeremiah, where God says, I spake not unto your fathers, nor commanded them in the day that I brought them up out of the Land of Egypt, concerning burnt-offerings, or sacrifices: But this thing commanded I them, saying, obey my voice. Now we know God did command them to offer sacrifices, but that was not the chief thing commanded, in comparison of the obedience of the heart they were not commanded, Jer. 7:22,23 and so Paul says 1 Cor. 3:6,7 I have planted, Apollo watered, and yet immediately he tells them, neither he that planted, nor he that watered were any thing, that is to say, nothing in comparison of the Lord. For otherwise they were something, for he calls himself a wise master builder, in this we may see the wisdom of God, when any soul extols any thing beyond its Sphere, that the Lord lays as it were low. James saw many exalting faith, and slighting works, he prefers works, and tells them a man is justified by works. When Paul saw the Galatians advancing works, he throws them down, and ranks them with loss and dung. So here when Paul saw the Corinths exalting him and others, because they were baptized by them, he reproves them for it, and spoke after this manner, Oh ye Corinths, you rejoice in men as if you were baptized into their names, but you are mistaken, you were baptized into the name of Christ. You have little cause thus to boast of me, for I for my own part baptized but few of you, neither was that my principal office or work to baptize you, but to preach the Gospel.

Objection:

But if this be true, how did Paul fulfill that commanded of Christ, saying, Go teach and baptize, if that baptism be meant of water, in the 28th of Matthew.

Solution:

Christ and Paul Baptized By or Through Others

To this I answer, he may be truly said to do a thing that does it by another. So is Christ said, To make and baptize more Disciples than John, when indeed he himself baptized not, but his Disciples did it. So the Apostles did fulfill it, baptizing some with their own hands, and in commanding others to baptize also. The Apostles preached faith and baptism, but indeed were not able to baptize all with their own hands, but had many brethren accompanying them to help them in that work; as is evident in the example of Peter, preaching to Cornelius, Acts 10.

If Christ Sent Not Paul to Baptize, then Why Did He Baptize?

To conclude my answer to Paul's saying, he was not sent to baptize,

I say, in the Scriptures this is considerable, that baptism is not tied of necessity to an Apostle, that he must with his own hands do it, for Paul was not sent so sent to do it, but Disciples may do it. So that the substance of my answer is this, that the Apostle here shows what was his principal work or office; to wit, preaching, hereby not destroying Baptism, which I have before demonstrated to be Christ's command. Yet in comparison of preaching he was not at all sent to baptize, for that was not his work more than the work of many others, but he was one of the chiefest of them that preached Christ Jesus.

Objection:

Tis true, may some say, these were practiced in the imperfect state of the Saints, wherein they lived under shadows, but now all shadows are done away, and that which is perfect is come, so that we are not now to practice water Baptism, which is a shadow, an imperfect thing.

Solution:

I have in the first part of this discourse briefly handled this point of perfection, wherein I have shown wherein Saints may be said to be perfect, and wherein not. To which shall add thus much, that Paul had not attained that perfect state he speaks of, 1 Cor. 13:10. But says, when he should attain it, he should know as he was known, which is only true in the resurrection, when we also acknowledge the ending of Ordinances. And whereas you say, shadows are done away, I would feign see that Scriptures, which says, Baptism is such a shadow which is done away. Thus I find the Jews' Ceremonies were called shadows of Christ, and were done away in Christ: but where to find a footing for the proof of Baptism, being as yet done away, I profess I cannot imagine, if you mean that in the 2nd of Solomon's Song, that is but a desire of the Spouse for Christ to turn to her, till they should fly away, which state we daily long for, that We may see Jesus face to face, who see now through a glass darkly. And whereas you say, the state of the Church was then imperfect, but now perfect: Alas! Their estate surely was more perfect than ours, neither yet can any man make it to appear in any one thing, wherein we transcend them, whether you mean in gifts, revelations, parts, wisdom or knowledge. Consider Paul abounded in all, and was so wrapped up with visions, that whether in the body or out, he could not tell; yet he cries, We see but in part, and I have not already attained, but press forward.

Objection:

New Teatament Writings Didn't Command Persons to Be Baptized

But notwithstanding all this that you have said, it seems to me, may some say, Baptism was only used in the infancy of the Church, for we find not the Apostles pressing of it afterwards, neither to the Romans, Corinths, nor in any of his Epistles, which surely he would have done had it been of such concernment. Solution:

The Epistles were Written to the Baptized

This objection is built upon a mistake of their Epistles, for they were not written to persons unbaptized, but already baptized. So that it was needless to urge Baptism to them. Yet we shall find Paul in the Hebrews telling them they had need to have the principles of the doctrine of Christ taught them again; of which Baptism is one. But if you look into the Acts of the Apostles, you will there find Baptism to be practiced as much as any Ordinance, for there are the travels of the Apostles, and their doctrine to unbelievers registered; where you shall find thousands baptized. Now Baptism is part of the foundation in the house of God, which must not be laid again.

Objection:

Water Baptism Must Perish so it is no part of the Kingdom of God

But yet some are ready further to object against Baptism of water, and say nothing enters into, or has a being in the Kingdom of God, but that which abides for ever; but water must perish, therefore it cannot be in the Kingdom of God. Solution:

Definition of the Kingdom of God

To which I answer, if by the Kingdom of God you mean that invisible state of the spirit living with the Lord, I shall show you this is a mistake, for it is said, We are saved by hope, which abides not always; for the thing hoped for being enjoyed, hope ceases.

The Visible Kingdom of Gid is the Church

But if you mean the Visible Kingdom of heaven, viz.: the Church of Christ, behold you are much mistaken; for tongues and prophesies were in the Church, and shall not abide for ever: for the Scriptures says, Prophesies shall fail, 1 Cor. 13:8.

But yet I say, though that which is visible shall fade, yet that which is represented by it, viz.: the Father's love in Christ Jesus, shall never fail, and our obedience shall ever be recorded with the Lord.

Is Water Baptism an Indifferent Thing?

Objection:

That which you have said, is true, proves Saints may be baptized with water; but yet it is an indifferent thing, and so it is no great matter if it be left undone.

Solution:

What Christ has Commanded is Not An Indifferent Thing

That which is neither commanded, nor yet forbidden, is left at a Saint's liberty. But know the commands of the Lord are not of so indifferent a nature. The transgression of them, or any of them, is sin. Now to say Baptism is such a thing, makes void those Scriptures which command it to be preached and practiced, as I have proved from Matt. 28, Mark, the last, with other Scriptures: He that said to the Disciples, Go preach and baptize; likewise says to believers by the mouth of his Apostles, Repent, and be baptized.

So that I say again, whatever believer shall neglect this command, sins against the great Lawgiver, the Lord Jesus.

Thus have I endeavored, according to my talent, to answer all those objections I have yet met withal of any moment; hoping it will now appear to you, that Baptism of water is an Ordinance of the Lord Jesus, and not to be so carnal as men suppose, but a spiritual Ordinance, whose author, principle leading to it, power enabling to perform it, and true end of conformity to it, are all spiritual, which though in a sense, viz.: as it is performed with water, may be called external or outward: yet the spirit and life of it is like the King's Daughter, Psalm 45. All glorious within, whose clothing is wrought gold. And surely it is no more outward than charity, which I suppose none but some old hardhearted usurer will deny to have place in the Church of the firstborn; and why may not Baptism be admitted likewise into the Kingdom of the Lord Jesus? Baptism is a Part of the Yoke of Jesus Christ

Some say, Tis a yoke, and they say true. But it is Christ's yoke, whose yoke is easy, and his burden is light. Others say, if they should submit to it, they shall be in bonds, and not have that liberty they enjoyed before. They say true, they shall be bound, but to nothing but Christ's

laws, and be infringed of no liberty that may be truly called Gospelliberty. True it is, they are like to be more carefully and narrowly watched over than formerly, that so they may walk more conformable to the true nature of Christ's flock, whose inheritance is the Kingdom of the Father. But this surely to an honest upright heart, who fears the Lord, will be accounted as his great privilege and happiness.

Chapter VIII

Shows that believers being baptized, ought to be added to the Church, and what the true Gospel-Church is.

All Believers are to be Baptized

The first thing being made manifest, that all believers are to be baptized,

I come to the second thing I promised to discover to you which was the command of Christ, for those that were baptized to be added to the Church.

Adding the Baptized Unto the Church

By Church I here understand some particular visible Church, which every believer ought to be a member of, and add himself to it. Tis not enough to be baptized, which visibly enrights him into any Church, but he must be taught to observe all things commanded, whereof this is one, to join himself to some particular Church or Congregation. Therefore it is said, Acts 2:42, They continued steadfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and prayers. Mark it, they were not only baptized, but walked in the visible fellowship of the Gospel. And again it is said, verse 47, And the Lord added to the Church daily such as should be saved. And again, Acts 17:4, it is said, Those that believed consorted to Paul and Silas: they embodied themselves together, and cleaved to the Apostles, verse 34.

The Duty of the Saints to Walk In A Gospel Church

That it is the duty of Saints thus to do, I shall manifest by two Reasons.

The Oneness of the Saints in Christ Jesus

1. From the nature of the Saints they are all one in Christ Jesus. They are Christ's sheep, the nature of whom is to flock together. They are members one of another. Now it behooves the members to be fixed in their own body, they are the soldiers of the Lord, who ought to be in continual order.

The Oneness of the Doctrine of Christ

2. It appears from the nature of the doctrine of Christ, which points at unity: one Lord, one Faith, one Baptism, one Body, whereof Christ is the Head. God is one, they are one, the Gospel is one, all which proclaim it to be their duty to walk together as one in the Church, which is Christ's body.

But to make things appear more plainly, I shall show you what the true Church of Christ is, to which every believer being baptized, ought to be added.

The Definition of the Gospel Church

It is a company of people called out and separated from the world by the word of the Gospel to believe in Christ, being baptized in the name of the Lord Jesus, walking together in mutual agreement in the visible profession of the Gospel of the Lord Jesus Christ their Head and King.

The Visible Gospel Distinguished from the Saints of All Ages or the Invisible Church

I am not now treating of the Church of Christ as it is invisible consisting of all Saints in all ages, making up one body, but of a particular, visible society or congregation of people. Who are that Church I have before described, in which description there are these things observable.

1. That Christ's Church consists of people. 2. That it consists of people called or separated from the world by the Gospel. 3. They are a company of believers. 4. They are believers baptized in the name of the Lord Jesus. 5. That they are united together by consent, in the fellowship of the Gospel.

All which I shall handle briefly.

The Church Is Made Up of People

First, that Christ's Church are only people. I mind this in a way of opposition to that carnal apprehension of ignorant souls, who esteem houses of stone or timber to be the Churches of Christ: not considering, that That the most High dwelleth not in Temples made with hands, Acts 17:24, But in the contrite and broken heart. Though Heaven and Earth cannot contain him, yet he dwells in men. Which blind conceit has begotten such superstition in their hearts, that they esteem such Houses to be Holy, and so making an Idol of them, they fall down before them. That is to say, attribute that to them which is peculiar to the Saints.

People Called Out of the World

Secondly, the church of Christ consists of people called out of the World, wherein you may observe, that the very same men and women, who were in the world, are the subjects of Christ's Kingdom. 'Tis not something added to man, which is saved in man, but the same man is the subject of salvation, who before was in the state of wrath. 'Tis not something besides men's natural souls and bodies, which are the subjects of Christ's church, but their bodies and souls, which before were in an old state of sin and death, therefore called old men; but now, in a new state, therefore called new creatures, they are Christ's members. These I say, are called, or separated from the world. The word Church, in the Greek, signifies called out, the church is called out, or separate from the Kingdom of Satan. Therefore says Peter, who hath called you out of darkness, 1 Pet. 2:9; and again, Col. 1:13. Saints are said to be delivered from the power of darkness, and translated into another Kingdom. Saints were once as others are, but now are they separated from the world in a two-fold consideration.

Separation from the Wicked Conservation of the World

First, from the wicked conversation of the world, therefore are the Saints said to be redeemed from the vain conversation of the world, received by tradition from their fathers, 1 Pet. 1:18. Therefore Paul says, We had our conversation amongst children of disobedience in times past, in the lusts of our flesh, but God who had mercy on us, hath quickened us, when we were dead in sins, Eph. 2:2-5. They are to be separated from all the abominations thereof, for the church of Christ is or ought to be a pure Kingdom, into which nothing that defiles should enter. They are called from the works of the flesh, as lying, stealing, covetousness, drunkenness, swearing, blaspheming, railing, adulteries, and the lusts of the flesh, wherein formerly they were conversant, as is evident, 1 Cor. 6:4. No such persons that are known to be such, are to be admitted into the Church which is the Kingdom of heaven upon earth.

Separation from the World's Ways of Worship

2. They are separated from the worship of the World. Now by the worship of the World, I mean, that seeming worship which men perform to the Lord, without a lawful warrant from the Lord, perform to the Lord, even all the commands of man, in the things of God. The world, through the mighty operation of the man of sin, who works in the children of disobedience, has set up a worship among men that has the name of the service of God, when indeed God never commanded them any such thing. We are commanded to come forth of Babylon, out of confusion, and to touch no unclean thing, therefore, says the Lord, What an agreement hath the temple of the Lord, with idols; wherefore come out from amongst them, and be ye separate, saith the Lord, and touch not the unclean thing, 2 Cor. 6:16,17.

Separation from all False Churches

We are to separate from all assemblies who say they are Churches, and yet are not built upon the Rock Christ, and the foundation of the Apostles and Prophets, Jesus Christ himself being the corner stone. The Right Way of Entering Into A True Church Fellowship

There is much ado made about churches this day, but there is but one true way of entering into a true Church fellowship, therefore are we to separate from all those seeming Churches, who never were admitted into the Church, through the preaching of the Word, and believing the doctrine of Christ, being baptized into his name, but were naturally born into it, as all those are who stand in any Church by right of infant membership, or infant Baptism.

Christ's Church Made Up of Perons Professing Faith

Christ's Church consists of a people visibly professing faith, all in Christ's Kingdom must be able to declare whose they are, whom they profess, whose subjects they be, and to whose laws they conform, therefore we shall find the Eunuch not to be admitted to baptism, Except he believed with all his heart.

Objection:

But may some say, many may profess faith, and yet not be believers, so that is faith be absolutely necessary for the fitting of a man to be a member of a church you will be able to prove few churches to be true, because many may be hypocrites. Solution:

Visible Appearances are the True Grounds of Visible Administrations

What I said before, I say now again, that visible appearances are the true ground of visible administrations, with the heart man believeth, but with the mouth he confesseth unto salvation. Had election, or a real interest in the love of Christ been the only ground of receiving members into fellowship, or of baptizing them, as some may suppose, the Apostles did very evil in baptizing Simon, who was in the gall of bitterness. Yea, if that should be true, Christ did very ill in suffering Judas to go in and out, so long with his disciples undiscovered, when he knew he was a wicked man. But yet Simon professing he believed, ought not to be denied baptism. So that I say who ever shall say that he believes in the Lord Jesus, that is to say, profess that he depends upon Christ for salvation, and upon him alone, and desires to be baptized in the name of Christ, professing he believes it to be his duty,

except we know that he has only a form of Godliness, and denies the power thereof, he ought to be baptized, and be received a member with the Church, I confess there is a doctrine spread abroad, that we must know men's hearts before we can walk visibly with them, which truly never was, nor shall be the ground of a visible fellowship, neither ought we to examine men's spirits or principles, so much as their doctrines.

Church of Jesus Christ consists of believers baptized

The Church of Jesus Christ consists of believers baptized in the name of the Lord Jesus, therefore it is said, They that gladly received the word were baptized, and the same day there were added, viz., to the church about three thousand, Acts 2:41. This was a doctrine to be preached, commanded to be practiced, and was observed by the Saints of old.

No True Visible Church Without Baptism

Objection:

But do you think there may not be a visible church of Christ without baptism of water? Surely all the churches in the Gospel were not baptized persons.

Baptism Followed Believing in the New Testament

Solution:

To this I plainly answer, First the Scriptures no where hold forth any church to us, without being baptized, for this we find as soon as they believed, they were commanded to be baptized with water, Acts 10 and to Paul himself believing, was is said, Arise, why tarriest thou, and be baptized. If we look into the Acts we shall find there very many examples for it, and not one to prove or tolerate any other practice.

No True Church Approved of by Christ Without Baptism

Secondly, I say, there can be no true visible Church, without it has its bottom or foundation from Christ, but there is no church consisting of others than baptized persons, approved on by Christ, for Christ giving forth a rule of visible dispensations, bids his disciples, first, Teach and Baptize them, afterwards,teach them to observe all that he had commanded them, Mark, last chapter, verses 19, 20.

Baptism is a Visible Putting on of Christ

Again, if we consider the nature of the Ordinance of baptism, and of the church of Christ it will be evident, for the nature of the Ordinance is a clear manifestation of putting on Christ. Therefore says the Apostle, Know ye not, that as many of you, as have been baptized into Christ, have put on Christ. And the nature of a true Church, is of a spiritual nature visibly holding forth that government Christ our head has in us. Again, baptism is the first act visibly representing our union with Christ, which gives us a visible right to all other Ordinances of Christ. But if any shall yet say there may be a true visible church of the Gospel approved of by Christ without a submission to this Ordinance, let them produce their grounds from the Scriptures, and I shall more throughly consider the matter. In the mean time, let this suffice us, that while men walk in other ways doubtfully, without a rule for their practice, we walk according to the Scriptures in being baptized, and added to the church, and whereas they say many churches were planted without baptism, it is an easy

thing to say so, but hard for to prove, I am very confident all churches were baptized, else the disciples of Christ had very ill observed their commands, Go teach, and baptize.

After Baptism Saints are to Join to Each Other in a Church

Fifthly, it is not enough that Saints be baptized, but likewise they ought to join themselves together, first, to the Lord, then to one another. Therefore is it, that we find it recorded, that the Saints are a body compact together, and that when many saw the judgment of God upon Ananias and Saphira, they durst not join themselves to them. Now this joining after baptism is nothing, but the mutual consent of each other, giving up themselves to the Lord, and one to another, to watch over one another, and walk before the Lord in his own ways. Which of necessity must be done or else the Saints would be disabled from knowing each other, watching over each other, and admonishing or reproving each other. Thus did Paul join himself to the churches at Jerusalem, but this will appear more plain if you consider what I shall say, when I come to speak of the true nature, and divine excellency of this church, which I have already in a measure described unto you.

Chapter IX

Shows the true nature of Christ's Church, and the power and authority thereof.

Having thus described to you, what the true church of Christ is, I will now show you its excellent privileges and duty, which I shall unfold to you in eight particulars:

1. The nature of this Church. 2. The power of this Church. 3. The duty of this Church. 4. The gifts of this Church. 5. The Ordinances of this Church. 6. The Order of this Church. 7. The Ministry of this Church. 8. The Communion and Fellowship of the Church.

The Nature of the Church

The nature of this church, I shall first handle, which I shall demonstrate to you from the several names that God has given it in the Scriptures:

The House of God

As first, it is called the House of Christ, or of the living God, 1 Tim. 3:15. Paul gave many instructions to Timothy, how to behave himself, in the house of God.God dwelleth in the midst of the church, the church is God's household, Matt. 24:25. Herein may we see the nature of the church to be a compact and united body, a house of living stones, 1 Pet. 2:4. It is not a company of unpolished stones, lying scattered up and down, but a house built up, whose foundation is Christ, yea, Christ is the corner stone thereof, 'tis a household, whose master is Christ, who is the Lord of that family, which is called by his name. The children of this household are Saints those that appear in

their wedding garment. The servants are the Ministers of the Gospel, who are placed there to serve the family. Their food is the word of God; the body and blood of Christ Jesus; from whence all unprofitable and wicked servants are to be cast forth, 'tis a household, wherein every son and servant is enrolled by the bond of unity.

The City of God

Secondly, 'tis the City of God, Psalm 46:4, in which city every member is a fellow citizen, Eph. 2:19. 'Tis a spiritual city, that descends from heaven; 'tis aflourishing city, whose inhabitants are made glad through that river, whose streams flow from the fountain of life. 'Tis a City, walled with the almighty power of the Lord Jesus. 'Tis a City defended with an innumerable company of Angels, whose merchandise is not of gold and silver, but of bread and water of life, of glorious garments of needle work, the clothing of whose inhabitants is wrought gold. 'Tis the city of Zion, of which 'tis said, Walk about Zion, and go round about her, tell the towers thereof, mark ye well her bulwarks, consider her palaces, that ye may tell it, to the generation following, Psal. 48:12,13. 'Tis a city incorporated, whose citizens have one and the same Charter from heaven, whose head is the Lord Jesus, whose foundation and gate of entrance is Christ, in which mercy and truth meet together, righteousness and peace kiss each other.

The Body of Christ

Thirdly, The church of Christ, is Christ's body, Christ is the church's head. Yea, he is the very life and soul of the church, 'tis his Spirit which quickens all. 'TisChrist's body consisting of several members, every one is placed in the body, for the service of the whole. Therefore says Paul, We being many are one body in Christ, and every one, members one of another, Rom. 12:5. 'Tis a body fitly joined together, compacted by that which every joint supplyeth, according to the effectual working in the measure of every part making increase thereof,

edifying itself in love, Eph. 4:16. Hence it is that Saints are said to live in Christ, and Christ in them.

The Mountain of the Lord

Fourthly, Christ's church is the mountain of the Lord, Psal. 2:6; a mountain looking towards heaven, ascending from the earth; a mountain visible, a city on a hill, which cannot be hid, Matt. 5:14.

The Vineyard of the Lord

Fifthly, It is God's vineyard. I am the vine, and ye are the branches, says Christ, as the branches are all upon one tree, so Christ and his are members all of one body, branches of that stock, which is Christ Jesus, who lops off all withered branches, John 15:1,2.

The Garden of Christ

Sixthly, It is Christ's garden, that Christ takes delights in, to walk in, I am come into my garden (says Christ) my sister, my spouse, he feedeth among the lilies, he delights even in his church, to gather his pleasant fruits. 'Tis a walled garden, in which is an everlasting fountain to water and refresh it. 'Tis a garden well trimmed, continually weeded, wherein are all manner of fruits, both new and old. 'Tis an orchard of precious plants, set by the waterside. I might further show you 'tis God's tabernacle in this world, moving from place to place, till it attains to its own country. 'Tis God's temple, wherein his holiness dwells, 1 Cor. 3:11. His presence is there, the Ark of the Covenant, the mercy-seat, the incense of a sweet smelling savor unto God, are there. God is prayed to, praised and admired there. In the midst of my brethren, says Christ, I will sing praise unto thee. 'Tis Christ's friend,

sister, and spouse, she is the King's daughter, all glorious within, her beauty is excellent, her relation is noble. She is a Queen, Psalm. 45:10, united to Christ, the king of kings married unto him, in everlasting bonds of loving kindness. 'Tis a royal priesthood, a holy nation, a chosen generation, born of God, united under one king, subject to one and the same laws, being a pure and undefiled people. She is Christ's love, dove, and undefiled one, she is all fair, she is but one, Cant. 6. 'Tis a flock of sheepfeeding together having one chief shepherd, who separates them from the goats, and keeps them from wolves, who knows them by name. 'Tis his sheepfold wherein all his sheep are folded together, not straggling up and down, but in flocks together, that follow the Lord Jesus, knowing his voice, chapter 10.

The Candlestick of Pure Gold

'Tis a candlestick of pure gold, to hold forth the true light of the Lord. 'Tis a dove, innocent and gentle, feeding on the choicest food. 'Tis the communion of Saints, wherein Christ and Saints mutually communicate each to other, Christ to them, light, life, joy, freedom, and glory. They to Christ, praise, honor, reverence, and songs of deliverance. 'Tis a Communion, wherein they communicate each to other of all those treasures the Father of Spirits has communicated to them. 'Tis a ship, in this world tossed up and down, yet safely arrives at the haven of everlasting glory, through the guidance of their skillful Pilot the Lord Jesus. The Lord's Kingdom of Priests and Kings

It is the Kingdom of priests, a Kingdom of kings, a kingdom from above, the Kingdom of heaven, whose head, laws and inheritance are all heavenly. Thus may you see its nature to be spiritual: pure, peaceable, mighty, gracious, and glorious, being one with the Father, and the Son, and with each other visibly in the Father and the Son. I might dwell longer here, but I must pass forward.

The Power of the Church

The next thing I shall handle, is the power of this Church, which is very large, consider what power a Kingdom, family, city, or body has for the well-ordering, governing, and increasing of its self, this church has the same. I shall branch its power forth in several particulars.

In Receiving in Members

1. In receiving of members, 'tis a household that can admit none to be of the family, but such who are enrolled as household servants, that this power is in them, is evident, for Paul went to Jerusalem, and assayed to join himself to the disciples, but they were all afraid of him. Yet they were persons with whom he endeavored to join himself, which he had ignorantly done, had not they a power to receive him, Acts 9:26,27. Again, Phebe a servant of the Church of Cenchrea, being to go to the church of Rome, Paul commends her to them, desiring them to receive her in the Lord, as becommeth Saints. Where note, Paul commends her to the whole church, to all the Saints there who were to receive her, but that the church has this power is evident, for as I shall show you presently they have power to cast out also. Now this receiving in of members ought to be discharged faithfully. Any person baptized desiring, according to his duty, to walk with any particular congregation, except any should know by a visible demonstration that he was unworthy ought to be received.

How a Church is to Receive Members From Another Church

Question:

But how ought the church to receive them that are members of another congregation?

Solution:

If a member of one congregation should have occasion to go to another, they ought to be recommended from the Church of some particular brethren to them, which is plain in the case of Phebe's going to Rome, Paul wrote a commendation to the Church at Rome, desiring them to receive her, Rom. 16. So in the case of diverse others, as when he sent Tichicus to the church of the Colossians, he writes to them, that he was a beloved brother, a faithful minister and fellow-servant in the Lord, Col. 4:7, 8.

Question:

But what, if by a providence unknown to the Church, or unexpected by him, a member should be cast into another congregation, having no such letter of recommendation, may not the church receive him.

Solution:

To this I say, first, if any member knows him, or her to be a brother or a sister, his declaration or testimony is sufficient to the Church, as is evident in the case of Paul's joining with the Church at Jerusalem. While he abode there, it was upon Barnabas his testimony of him, Acts 9.

Secondly, but if none knows him, the Church upon the profession of his faith and obedience to the commands of Christ, and of his orderly walking, may, except they know any thing to the contrary, receive him; for the reason why the church at Jerusalem received not Paul was, because they had heard what mischief he had done. But here the church needs much wisdom, and if they can (I judge) they would do well to inquire of him, if he be to remain among them, lest he be one that should come in privily to sow tares amongst the wheat.

Admonishing and Reproving of members

Thirdly, the church has power in admonishing and reproving their members. Now admonition is twofold, either in instructing of them, or a warning of the church, or any member thereof, from all evil, showing them the dangerous consequence of it. Therefore the Apostle, in the first sense speaking to the Colosians, bids them admonish one another with Psalms, etc. In the last sense he writes to the whole church of the Thessalonians, saying, Now we exhort you brethren, warn or admonish them that are unruly. Private or Public Offenses

Now in the churches warning them that are unruly, they ought to consider the nature of the offense, for offenses of sins are either private or public. A private offense is that which is committed against a particular person. Now this, every Saint offended ought to reprove privately. This is an offense that is not a public scandal to the Gospel, but public sins are such as are open and manifest, which in their own nature are of a public scandal or offense. These are to be rebuked, admonished, or reproved publicly, as we see in the case of Peter's dissembling, Paul withstood him to the face, because he was to be blamed. Yea, he blamed, or reproved him before them all, Gal. 2:1114. So that offenses that are publicly known to the church, the church should openly reprove them. Herein Paul's rule holds good, them that sin, rebuke before all, that others may fear, 1 Tim. 5:20, or those sins which have been of a private concernment, and the persons offending

having been dealt with all according to Christ's command saying, If thy brother offend thee, go tell him of it between thee and him, etc., and if they who have committed the offense shall refuse to hear them, they may bring it before the church, as Christ says, if he shall refuse to hear thee, tell in to the Church, then the Church may, and ought to take notice of it, and admonish him for it. Question:

But is there no difference between admonition, reproof and rebuking in the Scriptures? Because you seem to put no difference between them, and the Scriptures does; for Paul bids Timothy, reprove and rebuke, 2 Tim. 4:2. Solution:

Sometimes some one of these words, being used alone, comprehend the rest; as in the case of heretics being cast forth, after twice admonition. The word,Admonition, includes rebuking or reproving. But when we find them distinguished, 'tis after this manner, to Admonish, is to advise another, or forewarn him of some danger. To Reprove him, is to blame him for some evil, manifesting the nature of his evil, and the greatness of his fault, as Paul did blame Peter. But to Rebuke, signifies a more powerful way of reproof. Therefore he says, Rebuke them sharply. So to rebuke them, is to command them, to desist their evil courses, in the name of the Lord Jesus, with great authority. Therefore an Elder is not to be rebuked but entreated, 1 Tim. 5:1.

This rebuking is for them who are unruly. Therefore when Christ cast out Devils, he is said to rebuke them. So if any shall make commotions in the Church, and be unruly, the Church must silence them, stop their mouths, command them to be silent; for this the Church has power to do.

Directions for Reproving

Now in reproving I shall give these few brief directions.

1. That it be done without partiality, to the highest as well as to the meanest, the richest as the poorest. For we must not have the faith in respect of persons. Husbands must not plead for their wives. Fleshly relations must not mingle themselves with spiritual affairs.

2. Let it be done in love. Therefore is the Church commanded, having noted a disorderly brother, to admonish him as a brother. So says the Apostle, Let all your things be done in love. 3. Let it be done seasonably, with good advise and caution. Minding always the frame of his heart whom you reprove. 4. Let it be done with all authority. Let none despise it.

Lastly, the Church may choose whom she please, to declare her sense and mind. This, if the Church has officers chosen, is most fit to be performed by them.

Determining of Civil Things in the Church

Thirdly, the power of the Church appears, in determining all controversies in the Church in civil things, if there should arise any difference in the Church between the members, they ought not to go to law, especially before the unjust, but to suffer the Church to determine it. To whose determination they are bound to subscribe, 1 Cor. 6:1-4. How dare you (says Paul) go to Law before unbelievers? It is

utterly a fault so to do. It renders the Church to be exceeding weak, and themselves exceeding carnal. We ought rather to suffer wrong than go to law.

Objection:

But what if the Church should order any of them to give satisfaction to the other, and he refuse it. What should then be done? Solution:

If he should refuse to hear the Church, he refuses to hear the Lord from heaven, and the Church may cast him forth, and look upon him as a Heathen and a Publican, and so leave him to the world, to be liable to the law of the Nation wherein he lives.

Indifferent Things Such as Meats or Drinks

Secondly, they have a power to determine matters of differences about indifferent things. As, suppose there should arise disputes about habits, or meats, or drinks. The Church has power to end them. God in his wisdom has so order the matter, that he has given us many commands plainly and particularly. But yet we have many occasions of dispute about things simply, neither commanded nor forbidden. Now the Church may determine these according to Paul's rule,If there be any thing of good report, virtuous, praise worthy, think of these things. The Church has power to appoint their times of meeting, their continuance when met, of choosing their own officers or servants, as in the case of the seven Deacons is evident, Acts 6. The Power of the Church to Cast Out Members

Fourthly, they have power to cast out members, to deliver them to Satan, as it appears, 1 Cor. 5:7. Purge out therefore the old leaven, that ye may be a new lump. Now this was written by Paul to the whole Church. Now his casting forth, or delivering up to Satan, is the returning of his person into the Kingdom from whence he came. We, while dead in sin, are in the Kingdom of Satan; but being made to believe in Christ, are translated into his Church, the Kingdom of heaven. Now when any declare their hearts not to be right, but visibly to belong to the Kingdom of Satan, they are to be put forth from the Church into their own Kingdom, viz. this world, whose God Satan is.

This Ordinance is an Ordinance of Christ, to be done in Christ's name, power and authority, for the destruction of the flesh, for the rooting out of corruptions. It must be pronounced with love, and yet with faithfulness. Causes of Being Cast Out

Question:

But for what causes ought any members to be cast out of the Church?

A Heretic

Solution:

First, for being a heretic. Now if any one ask me what a heretic is, I answer, he is one that preaches a doctrine which denies the faith. Of which sort were they that denied the resurrection, Christ come in the flesh, dying at Jerusalem for our sins, and the like.

Open, scandalous wickedness

Secondly, for open, scandalous wickedness, as adultery, idolatry, theft, lying, drunkenness, swearing, or the like. Contempt of Church

Thirdly, for refusing to hear the Church. As Christ says, If any man refuse to hear the Church, let him be to thee as a Heathen and a Publican. And again, If any man among you walk disorderly, have no company with him that he may be ashamed.

The Case of Those Who Repent Before Being Cast Out

Question:

But what if there should any one fall into some open sin, and should manifest his repentance to the Church, before he be cast out ought the Church to cast him forth?

Solution:

No verily, for if the Church can judge their repentance to be true, they may not do it; for the end of the Ordinance is, if the Lord see it good for their repentance. Now if the Lord makes them repent without it, to what purpose will you do it? This appears to me clear from Paul's words, 2 Cor. 12:21. Who says, He is afraid he shall be humbled among the Corinths, and bewail them which have sinned already and have not repented of their uncleanness and fornication which they have committed. Which words, I say, intimate to me, they ought to have

repented of their evil deeds. And if they had done so, Paul need not have bewailed them, but their not repenting made him to be afraid.

Restore Those Who Have Been Cast Out

5. They have power to receive in members (who were cast out) upon their repentance. Consider, 2 Cor. 2:6-9. We may there see Paul writing to them, To forgive a wicked person, lest he should be swallowed up with overmuch sorrow, and confirm their loves towards him.

True Repentance

Now if this repentance be true, it causes the soul to be humbled for his sin, to acknowledge it before the Church, to mourn for it, and to desire again to be received by them. For if in truth he sees his evil, he will desire to be entertained again by that people that cast him forth, that they may have cause of joy in him, as well as once they had of sorrow.

Does the Whole Church or Only The Elder Exercise This Power?

Question:

But this is not the whole Church that has this power, but the representative Church; viz.: the Officers in the Church. So that when Christ says, tell it to the Church, he means the Elders.

The Power is in the Church, not the Elders

Solution:

To this I briefly answer, that the Church, viz.: the whole Church has this power, as is evident in the casting forth of the incestuous person. Paul writes to the Church, bids them, Purge out the old leaven. He does not write to the officers of the Church only, but to the whole Church. So Acts 15, when the whole Church at Antioch sent to the Church at Jerusalem to advise concerning a difference, The whole Church came together, and gave their advise. It is said, The Apostles, Elders and Brethren send greeting, verse 23. Some bring this place to prove a National Synod. But if it should prove such a thing, behold the whole Nation must be this Synod: for the whole multitude were there; viz.: of the Church with the Apostles and Elders, where every brother had his liberty to speak.

Question:

But the Apostle Paul cast out Hymeneus and Alexander, and delivered them to Satan; so that excommunication is to be performed by an officer.

Solution:

Behold a thing here considerable; that which Paul did in his own person by himself, is likewise done by a Church with his consent. Therefore he says, I have judged already as though I were present, concerning him that hath done this deed: In the name of the Lord Jesus, when you are gathered together, and my spirit, That you deliver such a one unto Satan, 1 Cor. 5;4,5. Paul's spirit is his will, approbation or

consent; so that what the Apostle might do in person, they might do by the same power and spirit that was in him and them. So that this is no argument at all to prove any such thing. Now the end of this power given to the Church, is not for destruction, but edification.

Chapter X

Shows the duty and gifts of the Church.

Having thus finished the nature and power of the Church, I come to show them their duty, and that under a three-fold consideration.

Members to Members

First, of members to members. Their duty is to watch over each other. Under the Law, God placed watchmen over his people, at whose hands the blood of them that miscarried through the watchmen's negligence, was required, Ezek. 33:16. Christ has set the Saints in one body, to be careful of each other; to watch over their words and actions at home and abroad, wherever they have opportunity. They ought also to cover the infirmities one of another. There is a great fault among Christians this day, who delight to spread abroad the infirmities of their brethren. If your brother offend you, 'tis your duty, oh man, to tell him of it first, between thee and him. If he hears you, you have gained him, you ought to forgive him. If he refuses to hear thee, take two or three more with thee; and if he refuse to hear them, (and not before, as you expect to be freed from the charge of a violator of the command of the Lord Jesus), Tell it to the Church, and if he refuse to hear them, let him be unto thee as a Heathen and a Publican. Yet further, 'tis the duty of every member to assist, exhort, advise, counsel and help his fellow member; to relieve his necessities: 'tis our duty to study to please one another in the Lord. This watch should be over one another in all things, in all places, at all times, in all relations.

Church Attendance

Secondly, the duty of the Saints in the Church, is to frequent their assemblies, not to leave them, not to burden, or trouble, or offend

them; to contribute their utmost assistance to them; to help forward the building; to warn the Church of any thing may endanger it.

To Watch Over Each Other

Thirdly, the duty of the whole is to look to each member, to inquire how it is with them in soul and body, to administer to their wants, to reprove, rebuke, admonish, receive in, cast out This watch of theirs ought to have an eye into all relations Many may live well in the Church, but we must inquire after every one concerning their behavior towards wives or husbands, parents or children, masters or servants; for many may, at home be passionate, careless, give ill examples, be idle, or the like; which cannot be discerned in the Church. But this ought we to look after.

Question:

By virtue of what authority have you to do to meddle with one another in civil things?

Solution:

By virtue of that authority, whereby we exhort each other to life suitable to the Gospel in civil things. How shall we see the power of the doctrine preached, except in their conversation, and how shall we know that, except we be conversant with them, or inquire of them. Paul tells us, A Bishop must be no striker, etc. which qualities must be known to the Church, or else how can they choose him? Paul took notice of man's idleness, and of others disobedience, which makes him urgent in these relations to press conformity to the Law of the Lord

Jesus. I say, the Church ought to strengthen, build up, and edify each other in love.

The Spiritual Gifts in The Church

I am now come to speak of the spiritual gifts given to this Church; which are diverse.

Wisdom

First, a word of Wisdom. Now a word of wisdom is a gift, whereby a soul is made able, not only to behold the great mysteries of the Lord, but is also able to bring them forth seasonably, orderly, advantageously for the whole. 'Tis a word that is able well to rule, order, manage and dispose of the things of the Church, for the edification of the whole.

Knowledge

Secondly, a word of knowledge. Knowledge is that gift whereby we understand the truth of God. There are many sayings dark in the Scriptures, now the word of knowledge makes them clear and evident; resolves doubts, and teaches the ignorant. Knowledge and wisdom differ (as I judge) only in this, that the true ordering, and wise disposing of knowledge it self, for the benefit of the whole, is attributed to wisdom.

Discerning of Spirits

Thirdly, discerning of spirits. Here must be knowledge in 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 trial of spirits; viz.: by their doctrine, 1 John 4:1-3. This discerning of spirits is not, as many conceive, that we should immediately know whether their spirits be right or no, any other way, than by their doctrine and conversation; which gift is not given to all, but to those, who by reason of spiritual use, have their senses exercised to discern between good and evil.

Prophecy

Fourthly, prophesy; which prophesy is two-fold. Either a foretelling of things to come, as Philip's daughters, and Agabus did; or else it is a speaking in the Church, to edification, exhortation and consolation, 1 Cor. 14:3. Thus may all prophesy one by one, and the rest judge. This prophecy is an excellent gift, whereby the Church is edified, the Lord glorified, and Satan put to flight. I shall in this show you the true ground and power of prophecy, the persons who are to prophesy, and the true use and end of prophecy.

The true ground of prophesy is the true knowledge of the testimony of Jesus, which is the doctrine of Christ. Except a soul 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 speak. Many conceive Saints are not to prophesy, till they have such an immediate power seizing upon them, which may force them to speak whether they will or no. Which, for my part, for these two reasons, I judge contrary to Scriptures.

1. Because we are commanded, Not to quench the spirit, nor despise prophesying. Now if prophecy did so move in a man who could quench the spirit of it, surely it would work 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 plead for: for what need any to be judge, if it comes with such a power? And how could they stay one for another, or keep 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 and comfort and that by course: that there be no confusion. And this is prophecy upon a good ground. I shall only to this particular add this word, that we are no where commanded to judge the principle of a brother's actings, neither his acting by his principle, but his principle by his actions.

The Persons Who May Prophecy in the Church

Secondly, the persons who may so prophesy, are all the brethren, all the Prophets. Therefore says Paul, Ye may all prophesy. This all he interprets to be the Prophets saying, Let the Prophets speak two or three, and let the rest judge, 1 Cor. 14:29.

The Position of Women in the Church

May not women prophesy in the Church? Surely, it is said, a woman praying or prophesying; which implies she may she may prophesy as well as others.

In answer to this, consider the same Apostle that says, Let the Prophets prophesy, in the same chapter also says, Let your women keep silence in the Churches, for it is not permitted unto them to speak. From whence, and from that in Timothy, Let the women learn in silence, with all subjection; But I suffer not a woman to teach, nor to usurp authority, I conclude, a woman may not so prophesy as the brethren may, in the 14 of Corinthians and that for these reasons.

1. Because she was first in the transgression; through her forwardness 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 weakness of her nature. Now God will have her learn 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.

The Reasons for the Silence of the Women

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 mind that God made a promise, That his sons and daughters should prophesy; and that Philip had four daughters which did prophesy, Acts 21:9; and when I weigh Paul's 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, we 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 speak, being carried out thereunto by a power from the Lord; yet in this, her head, her own honor and glory must be covered. Without controversy, when Paul says, He permits not a woman to speak in the Church, he forbids not all manner of speaking. For then if the Church should demand any question of her, she might not answer, which certainly she may. So that, I say, this speaking that she is debarred of, is teaching, as the brethren who are prophets, may all do, one by one. She must not so teach in the Church to dishonor her head.

How the Women are to Teach or Prophecy

But if God has given greater gifts to them than to the brethren; I shall show them how they ought to improve them, viz., by taking a brother home to their houses, as Priscilla did Apollos; and there instructing him in the way of the Lord more perfectly, or by teaching one another modesty, sobriety, meekness, humility, love and holiness. This I am sure is their duty. Therefore says Paul to Titus, The aged women must be teachers of good things, teaching the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their husbands, that the word of God be not blasphemed, Tit. 2:3-5.

The Purpose of Prophecy

Thirdly, the end of prophecy, it serves for the Church, for building up in faith, knowledge, fear and love; for exhortation from sin to righteousness, for comfort in fears, doubts, terrors, temptations; the end of that, as of all other Ordinances, is to glorify God, and serve our spiritual generation, Our City is built on Mount Zion, compact within it self.

The Spiritual Helper

Fifthly, the gift of being a helper in the Gospel of Christ, Aquila and Urbane, and many more were Paul's helpers in Christ. This is a gift whereby Saints are made able to be helpful, either in accompanying of the ministers of the Gospel in preaching to the world or in any service of the church. (Editor's Note: Is this not the same as the deacon? The Greek term for deacon denotes an assistant's work. R E P) Governments

Sixthly, Governments, this is a special gift given to some persons in the Church, for the ordering its affairs in due order without confusion, whereby they are able to know when the members in the church are confused, and to rectify them. I say, this gift is useful in any church of Christ; this gift is called ruling, Romans 12:8, wherein they are enabled to rule the church of God, as a well disciplined family. There are other gifts spoken of in the Scriptures, as faith, charity, prayer, praise and the like, some of which I shall speak of by and by.

The Special Gifts of Tongues, Healing, Miracles and Interpretation

But there was in the Apostles' days other gifts than these, viz., tongues, miracles, healing, interpretation, and surely, if there by a true church, there must be the same gifts now.

That is a great mistake, 'tis not required that all these several gifts should be in every particular church, but these are gifts distributed as the Lord sees good,we have gifts differing according to the grace given us. The Lord is the dispenser of gifts to every man severally as he will, to one, one thing, to another, another, and though we say it is needless for every church to have all the gifts they had in the Corinths, yet we are not without sufficient gifts for the being of a true

church, the manifestation of the Spirit being given to every one to profit withal in his own place and order. There is a gift of wisdom, of knowledge, of discerning spirits, of prophecy, of helps, of governments, of charity, of teaching included in knowledge, wisdom and prophecy, so that we will not murmur for what we have not, but bless God for what we have, and pray for more to him, who gives liberally and upbraids not.

Chapter XI

Of the Ordinances, Order, Ministry, and Communion of the Church.

The Ordinances of this Church, I shall now speak of (having spoken already of prophecy, which is a gift and an Ordinance to be practiced), are these following.

Prayer

First, prayer, all things are to be sanctified by the Word of God, and prayer, this was practiced in the Church with an audible voice, Acts 4:24, and so Paul kneeled down, and prayed with the disciples, Acts 20:26. Now prayer is the pouring out of the soul to God, by way of supplication for the supply of our wants by Jesus Christ, which prayer is or ought to be the continual posture of Saints' spirits, according to that of Paul, pray continually. Therefore we shall find the church continuing in prayer, Acts 2:42. This is a special part of divine worship, whereby we acknowledge God's preeminency; our relation, subjection, and obedience unto God. I might here show you the prevalency of the prayers of the Saints, with God, had I time, but I shall conclude this with these three things, which I desire may always accompany prayer.

First, faith, believing that God is, that he hears us, and is gracious and merciful, and will answer.

Secondly, watchfulness, watch unto prayer, watch and pray, watch over thy heart, thy corruptions to suppress and subdue them.

Thirdly, constancy, continue in praying, for he will in due time answer, cast not away thy prayers, but expect their return loaden with blessings.

Praise

Secondly, praise. Praise is that the Lord takes delight in, and yet has in himself no addition of honor by it, the true praise of God, is the acknowledgment of the glory and excellency of the Lord. 'Tis the declaration of the goodness of the Almighty. This praise is to be in the mighty congregation. I will give thee thanks, says David, in the great congregation, I will praise thee among much people, Psalm 35:18; 145:1. Christ and the Saints both sing praises in the church together

unto God the Father, this true praising of God from the power of the Spirit, did the Psalms, sung upon musical instruments under the law, point at. The gift of singing Psalms is not a composition of David's Psalms into meter, through a natural faculty, which Psalms the Priest of the Clarke names. And all the people must sing together, this begets a confusion, and is a mere tradition, for such a practice has no more bottom than Organs or Choristers or Singing men and women, in the Church of the Gospel; which surely we will not plead for now. The melody of Psalms is not in the ear, but in the heart to the Lord, Eph. 5:19. To sing Psalms in the Gospel is, a special gift given to some particular member in the church, whereby he does bless, praise, or magnify the Lord, through the mighty operation of the Spirit, Eph. 5:18,19, which is to be performed, I say, by one alone, at one time to the edification one of another, and therefore it is an Ordinance flowing from a cheerful heart. If any be merry let him sing Psalms, that is to say, let him bless God. That all should sing together is denied by Paul, who says, how is it brethren when ye come together every one of you hath a Psalm, they must speak orderly one after another, for God is not the author of confusion, but of peace in all the Churches of Christ.

Fasting

Thirdly, fasting. Now true fasting flows from the apprehension of some great want, whereby the soul is engaged to give up himself to seek the Lord, separating himself from him outward employments from meat and drink, so far as nature will permit, that he may wholly without distraction, be earnest with the Lord by prayer, for the obtaining of his request, the true nature of this will appear evident, if you consider, Acts 13:2,3; 14:23; 1 Cor. 7:5.

Charity

Fourthly, charity, which is more acceptable than hope or faith, 1 Cor. 13:13. This is that virtue without which all other gifts are nothing. It is

a grace which is rooted in the heart, and is a true spiritual love and endeared affection towards his Lord Jesus, and all his Saints, poor and rich; which composes the Spirit in a right temper, subduing covetousness, trampling under foot vauntings, loving another as himself . The prayer of which read, 1 Cor. 13:3-8, It suffereth long, is kind, envieth not, vaunteth not it self, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, things no evil, rejoiceth not in iniquity but in the truth, beareth all things, etc. But I shall only mind it here, as it shows it self forth in the relief of the Saints outward necessities. It is an Ordinance of God to relieve the poor Saints.

It is the duty of the Church to see that no member in it do want of or lack any thing necessary. 'Tis not enough to say be warmed but they must administer to the supply of their wants according to the ability God has given them, 1 Cor. 16:2. Objection:

But all Saints are to have all things common, so that there must be no difference between them, as it was in the days of the Apostles. Solution:

Mistake not the Scriptures, it is no where commanded, it is true there was a time when all things were common, yet so, that every man had but according to his need, Acts 2:45; 4:34,35. And whereas they sold their possessions, they then testified their great charity and thus far it is a precedent for Saints to imitate, that if they have possessions, and their brethren be in want, and they cannot to be relieved without selling their possessions, they ought to sell them. Yet not so, as to destroy their natural relations, for he that provideth not for his family, is worse than an infidel. But this was not their constant practice for afterward they had gatherings as God prospered them, 1 Cor. 16;2, and indeed had that been always commanded to be there practice (sic), wherein could there have been a ground to press to charity, and

to reprove for covetousness. There always has been and yet will be a difference among men in this world There was an elect Lady, one of reputation (though few noble are called) who lived accordingly, abounding in hospitality, yet we are always to mind this, that we ought not to have the faith, in respect of persons. Breaking of Bread

Lastly, breaking of bread. Now I will show you very briefly four things considerable in this. First, who was the author of it, that is the Lord Jesus, that said to his disciples, do this in remembrance of me. Question:

What does that speech concern us, being spoken only to his disciples before his death.

It was not a command only to them, but to others also, therefore says Paul, that which I have received of the Lord Jesus I deliver to you, do you eat thereof, 1 Cor. 11:23,24.

Secondly, the persons for whom He ordained it; and they are visible believers in Church fellowship, such as could examine themselves, such as could discern the Lord's body.

Thirdly, the true nature of this Ordinance, which is spiritual holding forth Christ's death unto one another. For it is not an Ordinance for the world, but the Church. And likewise it holds forth our union with Christ. For the bread we break, is the Body of Christ, and the Cup is his blood, the blood of the Covenant, and it manifests our union one with another. For we being many are one bread, it is a visible seal to

us of our interest in the Lord Jesus, which is to be performed in knowledge, faith, discerning Christ's Body, that is to say, seeing Christ, to be the true bread, and only food of a Saint he that performs it not so, does it not truly. Some say, we are not to do it, till we see our selves above it, and live in the clear apprehensions of light and life, being only to hold forth Christ's death to others, and not an ordinance wherein we feed on Christ, but to me it's clear we are to do it, when we see our selves most barren and empty, for then are Ordinances fittest for us, so that we by faith see Christ to have all fullness in him, and by faith meet him in that Ordinance in a way of subjection, for it is an Ordinance appointed for our souls refreshing, as well as the holding forth his death one to another.

Lastly, the duration or continuance of this Ordinance which is till Christ comes, do this in remembrance of me; and as often as you do this says Paul, you show forth the Lord's death till he come.

Objection:

But say some, we are only to use that till Christ come in the Spirit, so that he being already come in the Spirit, we are not any longer to use it. Solution:

The Apostle's meaning is not till Christ come in the Spirit, but till Christ's second coming without sin to salvation when he shall reward both good and bad. For if you observe it, Christ was come to Paul, and to the Corinths in the Spirit, yet they used it, and he that truly conforms to that Ordinance, must have the Spirit, for he must discern the Lord's body, that is to say, the fullness, love, excellency, and virtue of Christ, which he cannot do without the Spirit, so that for any to say, Christ's coming in the Spirit puts an end to it, he says more than Christ, or the Apostles ever said. And if what such men

say, should be true, then this would unavoidably follow, that that dispensation, which only gives a true being to an Ordinance, and without which an Ordinance cannot be rightly embraced, must be that which puts an end to it, which is contrary to religion, and right reason. For I say again the dispensation of Christ in the Spirit, is that which only gives a true right to it, and enables spiritually to conform to it, and receive virtue from Christ in it.

As for those objections against this, which plead it to be a knowing Christ after the flesh, and the like, I have answered them already in the doctrine of Baptism of water.

Gospel Church Order

I shall now speak a word or two, to the Order of the Church, which is that sweet decent and due administration of every thing in its right season, 1 Cor. 14:10. This is that which directs how to speak, when to speak, and what to speak, it forbids all confusion, many may not speak, it forbids all confusion, many may not speak at once, this puts the administration of every Ordinance in its right place; it first commands faith, after that Baptism, then Church fellowship, and breaking of bread, it does not turn things upside down, and set the cart before the horse, as we use to say, as many men do in matters of religion, who will first break bread, which is an Ordinance for their building up before they be baptized, which visibly demonstrates their new birth. This heavenly Order does not first baptize, and then preach conversion; but baptizing those that are already converted, this is that which the Apostle rejoiced to behold in the churches, Col. 2:5. Gospel Church Ministry

I should now speak of the Ministry of this Church, which is a service committed by the Lord into the hands of some particular Members of the Church, for the due and orderly edification thereof to whom he

has given the gifts before mentioned, for discharge of their said trust; which ministry, first is evident in the brethren generally, afterwards as occasion requires is committed, especially by way of office, to some particulars; wherein I should show you the true nature, ground, use, and end of a ministry in the Church. But I must now hasten a period to this discourse, intending hereafter if the Lord affords opportunity to enlarge my self on it, in the meantime know, there may be a true Church without officers, which I shall evidence by this demonstration.

If you search the Scriptures you shall find all officers of any particular Church are to be chosen out of the Church, as is evident in the choice of the seven Deacons, Acts 6, and so for Elders, they were to be ordained in the churches, Tit. 1:5, which clearly holds forth the Churches were to be before the officers, for if the church was not first, how could it be said, officers must be chosen out of them, or ordained in them. Gospel Church Communion

The last thing I shall now handle, is the communion of the church, and that is three-fold. First, with the Father and the Son, as John says, truly our fellowship is with the Father and the Son, 1 John 1:3, viz., in prayer, praise, breaking of bread, and prophecy. The cup of blessing that we bless says the Apostle, is it not the communion of the blood of Christ; and the bread that we break, is not the communion of the body Christ, 1 Cor. 10:16.

Secondly, their communion is one with another, which is in the light and truth of the Father and the Son, communicating light, knowledge, wisdom, relief, support, succor and assistance, each to other, joying, rejoicing and sorrowing each with other; for they being many members, are one bread, for we are all partakers of that one bread, 1 Cor. 10:17.

The Communion Churches Have with Each Other

Thirdly and lastly, the communion the church has with other churches. All the churches of Christ have but one head, and as members of that head, receive influence from it, and ought to seek the good and preservation each of other; their visible communion appears in their union in the doctrine of Christ; there are two things principally belonging to churches to communicate to each other.

First, advice in matters doubtful, as is evident, Acts 14 and 15.c. The church of Antioch sent to the church of Jerusalem for their advice, wherein we see a liberty for every brother, till they were agreed to give their judgment. Now this we must not understand to be a dependency one upon another, but only a sweet unity and agreement they have each with other.

Secondly, in contributing each to others necessities, as if one be overburdened, it is the duty of another church to contribute, as is evident, Rom. 15:26:27; 2 Cor. 8th and 9th chapters; Acts 11:29,30. The glory of the church of Christ in all these gifts, privileges and spiritual immunities to which it is born by the word of God are innumerable, many of them I might here unfold to you, but of all which with our Apostle, I must conclude, saying, I cannot now speak particularly.

Consider seriously what I have written, and the Lord give us understanding in all things.

F I N I S.