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THE INVISIBLE WORSHIP OF GOD.
THE INVISIBLE WORSHIP OF GOD.
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The Introduction.
The Introduction.
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That all Nations in all ages have acknowledged a God, and that he is to be worshipped;
That all nations in all ages have acknowledged a God, and that he is to be worshipped;
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but have not knowne nor worshipped him aright:
but have not known nor worshipped him aright:
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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.
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.
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Ransacke all ages, and wherever you finde men inhabiting either in East, West, North or South, and you shall finde them agree in this, that there is a God, and this God is to be worshipped. The Athenians built an Altar with this Inscription, To the unknowne God. 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.
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All people have a kinde of Religion, and serving of God with prayers, sacrifices, and the like; All people have a kind of Religion, and serving of God with Prayers, Sacrifices, and the like;
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therefore the Heathens chose their Priests and others, to have a care of their Gods, and the service of their Gods. Men of Learning, and Fooles acknowledge this.
Therefore the heathens chosen their Priests and Others, to have a care of their God's, and the service of their God's Men of Learning, and Fools acknowledge this.
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The Schooles of the Academicks, Stoicks and Peripateticks, rung of this doctrine. The barbarous Indies gainsay it not.
The Schools of the Academics, Stoics and Peripatetics, rung of this Doctrine. The barbarous Indies gainsay it not.
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But notwithstanding the harmony in this (via:) that there is a God, & that this God is to be worshipped, is so great and wonderfull;
But notwithstanding the harmony in this (via:) that there is a God, & that this God is to be worshipped, is so great and wonderful;
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yet the discord concerning this God what he is, and what is his true worship is as great and strange.
yet the discord Concerning this God what he is, and what is his true worship is as great and strange.
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The Athenians acknowledged him to be, but knew him not.
The Athenians acknowledged him to be, but knew him not.
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Man being unable to comprehend the incomprehensible being, hath from time to time, according to his vaine imagination, fancyed a God or Gods to himselfe.
Man being unable to comprehend the incomprehensible being, hath from time to time, according to his vain imagination, fancied a God or God's to himself.
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The Romanes had as many Gods as Townes: what they received any good from, they reverenced as their God.
The Romans had as many God's as Towns: what they received any good from, they reverenced as their God.
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Hence it came that they worshipped the Sunne, Moone, Starres, and Fire, yea even Dogges and Birds for their Gods.
Hence it Come that they worshipped the Sun, Moon, Stars, and Fire, yea even Dogs and Birds for their God's
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The people of Lycaonia perceiving a miracle to be wrought by the Apostles, presently lift up their voices, saying, The Gods are come downe to us: calling Paul, Jupiter: and Barnabas, Mercurius: the names of their heathen Gods. And the Apostles could scarcely restraine the Priests from sacrificing to them.
The people of Lycaonia perceiving a miracle to be wrought by the Apostles, presently lift up their voices, saying, The God's Are come down to us: calling Paul, Jupiter: and Barnabas, Mercurius: the names of their heathen God's And the Apostles could scarcely restrain the Priests from sacrificing to them.
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From this blind conceipt arises as blind a sacrifice;
From this blind conceit arises as blind a sacrifice;
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sometimes men, women, children, beasts and birds, have beene offered by them as well-pleasing sacrifices to their Gods.
sometime men, women, children, beasts and Birds, have been offered by them as Well-pleasing Sacrifices to their God's
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From this ignorance of the true GOD, and his worship, hath sprung that Ataxy Confusion and disorder that is in the world;
From this ignorance of the true GOD, and his worship, hath sprung that Ataxy Confusion and disorder that is in the world;
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hence comes murders, rebellions, treasons, witchcrafts, sorceries, uneleanesse, contentions, persecutions, self-exaltation, and all abhominations in the world.
hence comes murders, rebellions, treasons, witchcrafts, sorceries, uneleanesse, contentions, persecutions, self-exaltation, and all abominations in the world.
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This deluge of darknesse hath not only drowned some families, Townes, Cities, Countries, Kingdomes and generations,
This deluge of darkness hath not only drowned Some families, Towns, Cities, Countries, Kingdoms and generations,
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but hath overwhelmed the whole world in all ages. Man no sooner steps into the world, but darknesse is his dwelling place.
but hath overwhelmed the Whole world in all ages. Man no sooner steps into the world, but darkness is his Dwelling place.
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Nature once was adorned with this glory of knowing GOD the Creator in the true light of the first Creation;Nature once was adorned with this glory of knowing GOD the Creator in the true Light of the First Creation;
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but now through transgression are all shut up and concluded under sinne, wrath and darknesse:
but now through Transgression Are all shut up and concluded under sin, wrath and darkness:
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That it might be made manifest, that salvation is onely in that Arke that swims above all these waters, (viz:) in the free grace, mercy and goodnesse of the Lord in Jesus Christ, by revealing himselfe to the sons of men,
That it might be made manifest, that salvation is only in that Ark that swims above all these waters, (videlicet:) in the free grace, mercy and Goodness of the Lord in jesus christ, by revealing himself to the Sons of men,
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and giving them a righteous law to worship him by:
and giving them a righteous law to worship him by:
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that so they might not ignorantly forge a God in and by their owne understandings to themselves,
that so they might not ignorantly forge a God in and by their own understandings to themselves,
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and fall downe and worship their owne Creature instead of the Creator of Heaven and Earth,
and fallen down and worship their own Creature instead of the Creator of Heaven and Earth,
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but might see GOD in his owne light.
but might see GOD in his own Light.
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For in thy light O GOD doe thy Saints see light, even the true light the Lord Jesus.
For in thy Light Oh GOD do thy Saints see Light, even the true Light the Lord jesus.
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As that light hath discovered him to me, and the onely acceptable service and worship of him, this ensuing Treatise declares.
As that Light hath discovered him to me, and the only acceptable service and worship of him, this ensuing Treatise declares.
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Chap. I. Explaineth the word Worship: shewing its severall acceptations in the Scriptures, and what the true Worship of God is.
Chap. I. explaineth the word Worship: showing its several acceptations in the Scriptures, and what the true Worship of God is.
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THE word Worship in the Scripture signifies to bow downe, fall downe before, Sacrifice, to serve, reverence, respect, feare, honour, or be subject to one;
THE word Worship in the Scripture signifies to bow down, fallen down before, Sacrifice, to serve, Reverence, respect, Fear, honour, or be Subject to one;
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of which worship or service we may minde these foure sorts.
of which worship or service we may mind these foure sorts.
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1. Humane Worship, which is a service of mans own invention, that hath a forme of the true worship of God,
1. Humane Worship, which is a service of men own invention, that hath a Form of the true worship of God,
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but is will-worship, vain worship not commanded by the Lord. 2. Devillish Worship, that is, When Devils or dumbe Idols are worshipped:
but is will-worship, vain worship not commanded by the Lord. 2. Devilish Worship, that is, When Devils or dumb Idols Are worshipped:
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these two kindes being altogether vaine, carnall and antichristian: I shall have no occasion to speake of them, except in a way of reproofe, as unprofitable workes of darknesse.
these two Kinds being altogether vain, carnal and Antichristian: I shall have no occasion to speak of them, except in a Way of reproof, as unprofitable works of darkness.
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3. Civill Worship, Which is an outward expression of reverence and respect to men of Authority or eminency, * this being in its own sphere lawfull, being bounded by the law of God.
3. Civil Worship, Which is an outward expression of Reverence and respect to men of authority or eminency, * this being in its own sphere lawful, being bounded by the law of God.
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I shall have little occasion to speake of it.
I shall have little occasion to speak of it.
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4. Divine or Spirituall Worship, that is, When the true God is worshipped after a true manner;
4. Divine or Spiritual Worship, that is, When the true God is worshipped After a true manner;
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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, feare,
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,
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and love, in obedience unto God in Christ.
and love, in Obedience unto God in christ.
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In this description there are severall things to be minded, as necessarily required in all true worshippers of God; As
In this description there Are several things to be minded, as necessarily required in all true worshippers of God; As
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1. A Spirituall principle, whereby we come to a true understanding: First, of God, the object of divine worship;
1. A Spiritual principle, whereby we come to a true understanding: First, of God, the Object of divine worship;
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The inscription of the Saints Altar is not to an unknowne God, but to him whom they understand.
The inscription of the Saints Altar is not to an unknown God, but to him whom they understand.
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Secondly, wherein the worship of God doth consist; Every worship will not serve the Lord; blind obedience is the sacrifice of fooles;
Secondly, wherein the worship of God does consist; Every worship will not serve the Lord; blind Obedience is the sacrifice of Fools;
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but that which God approves, his owne light reveales; which discovers it to consist in subjection unto God:
but that which God approves, his own Light reveals; which discovers it to consist in subjection unto God:
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where there is true worship there must be preheminence; where there is inferiority there is superiority, from whence springs subjection.
where there is true worship there must be pre-eminence; where there is inferiority there is superiority, from whence springs subjection.
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2. A Spirituall power, it is not every strength that is able to build this house;
2. A Spiritual power, it is not every strength that is able to built this house;
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that which Gods light reveales his power produces and effects. 3. The manner how the worship of God is to be performed, must be regarded:
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:
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every way of offering the Lord accepts not, but he will be worshipped.
every Way of offering the Lord accepts not, but he will be worshipped.
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First, with singular spirituality, as the object, principle and power are all spirituall, so must the heart be, offering up Sacrifices in a spirituall manner;
First, with singular spirituality, as the Object, principle and power Are all spiritual, so must the heart be, offering up Sacrifices in a spiritual manner;
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it is the spirit in all performances that makes them truly lovely. Secondly, in faith;
it is the Spirit in all performances that makes them truly lovely. Secondly, in faith;
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a soule that worships God must beleive God and give credit to the words of God, Thirdly, in feare and reverence;
a soul that worships God must believe God and give credit to the words of God, Thirdly, in Fear and Reverence;
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the Majesty of God commands reverence in all that come before his Throne;
the Majesty of God commands Reverence in all that come before his Throne;
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That infinitenesse and unspeakablenesse of glory that is in the Lord, causes a soule to fall downe before him even at his feet, adoring him, crying out with Isaiah, I am undone. Fourthly, in love;
That infiniteness and unspeakablenesse of glory that is in the Lord, Causes a soul to fallen down before him even At his feet, adoring him, crying out with Isaiah, I am undone. Fourthly, in love;
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no service without love is acceptable;
no service without love is acceptable;
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if the distance was onely minded, it would strike such amazement and terrour, that none would dare to come to God.
if the distance was only minded, it would strike such amazement and terror, that none would Dare to come to God.
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Therefore the Lord sends from the brightnesse of his Majesty comfortable beames and raies of love, to gather up the soule to himself;
Therefore the Lord sends from the brightness of his Majesty comfortable beams and rays of love, to gather up the soul to himself;
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through the power of which, the soule is fired with love, and flaming in this chariot, mounts up to God;
through the power of which, the soul is fired with love, and flaming in this chariot, mounts up to God;
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accounting the hardest enterprise he can atcheive for God, to be his greatest honour.
accounting the Hardest enterprise he can atcheive for God, to be his greatest honour.
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Lastly, Divine Worship in all its going forth to God, makes its addresses in the Lord Jesus:
Lastly, Divine Worship in all its going forth to God, makes its Addresses in the Lord jesus:
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Spirituall and Gospell-Worshippers receive all from God in Christ, returne all to God in him; who is that way in which God and the Soule meet embracing each other;
Spiritual and Gospell-Worshippers receive all from God in christ, return all to God in him; who is that Way in which God and the Soul meet embracing each other;
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who is that Ladder on which God descends to him, and he ascends to God; he loves, feares, serves and lives to God in Christ, and in him alone.
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.
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This true worship of God appeares in a twofold consideration. 1. Invisibly;
This true worship of God appears in a twofold consideration. 1. Invisibly;
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which is onely in the inward man, in the spirit which no man sees or knowes,
which is only in the inward man, in the Spirit which no man sees or knows,
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but he in whom it dwels. 2. Visibly;
but he in whom it dwells. 2. Visibly;
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which others may take notice of, whereby an invisible enjoyment and filiall affections are clearely demonstrated.
which Others may take notice of, whereby an invisible enjoyment and filial affections Are clearly demonstrated.
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I shall handle the first of these in the first part of this discourse, namely the invisible worship of God;
I shall handle the First of these in the First part of this discourse, namely the invisible worship of God;
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and the last, viz: the visible in the last part.
and the last, videlicet: the visible in the last part.
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Chap. II. Sheweth what the Spirituall principle in true worshipping is, whereby we come to know God;
Chap. II Shows what the Spiritual principle in true worshipping is, whereby we come to know God;
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and what of God may be knowne to the Saints.
and what of God may be known to the Saints.
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PRinciples are so requisite to all manner of actions, that nothing can be done regularly or honourably without them.
PRinciples Are so requisite to all manner of actions, that nothing can be done regularly or honourably without them.
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A true principle is that which crownes every act; if a man be unsound in his principles, all his building will prove but rotten.
A true principle is that which crowns every act; if a man be unsound in his principles, all his building will prove but rotten.
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By this spirituall principle, I meane a sure ground, or originall, seated in the heart by the Lord, whereby the Soule ascends to the true worship of God. And this is two-fold. 1. Light.
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 twofold. 1. Light.
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Till the Sun of righteousnesse shines into the Soule, to discover the minde and will of God, the duty and priviledge of his creature, the Soule is a darke dungeon, a sleepy dead confused habitation;
Till 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;
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but when God comes in the appearance of Himselfe, the Soule is enlightened. Which light is
but when God comes in the appearance of Himself, the Soul is enlightened. Which Light is
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1. Sent forth from the Lord, 'tis a spirituall, divine, supernaturall light.
1. Sent forth from the Lord, it's a spiritual, divine, supernatural Light.
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In thy light (saith the Psalmist) shall wee see light; Tis not in the light of the World,In thy Light (Says the Psalmist) shall we see Light; This not in the Light of the World,
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or of the first Creation, but a new light to him, that he had not knew not, nor enjoyed before.
or of the First Creation, but a new Light to him, that he had not knew not, nor enjoyed before.
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2. It is sent into the Soule, as the light of the Sunne is conveyed to the naturall eye, whereby that discernes naturall objects:
2. It is sent into the Soul, as the Light of the Sun is conveyed to the natural eye, whereby that discerns natural objects:
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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.
so is the heavenly Light darted into the Spirit of a man, whereby that man being in this Light, sees it, and nothing spiritually without it.
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2. Love, love unto God, and the truth and light of God, though a man may know much even by the true light;
2. Love, love unto God, and the truth and Light of God, though a man may know much even by the true Light;
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yet if love be not one with the light, that is to say, if love and light walke not hand in hand, the Soule worships not God aright;
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 not God aright;
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therefore as we heare the Saints breathing out their desires to the Lord that he would send forth his light and his truth, to leade them to compasse his Altar, that is to say, to worship God.
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.
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So likewise we heare of receiving truth in the love of it.
So likewise we hear of receiving truth in the love of it.
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If I know any thing, and yet love it not, I cannot chearefully entertaine or embrace it.
If I know any thing, and yet love it not, I cannot cheerfully entertain or embrace it.
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Love, love I say unto the Lord, produced by the light and love of God, both implanted in the heart become that spirituall principle that carries forth the Soule certainly unto God.
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.
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We are to consider this spirituall principle with its object: light and love are vaine, empty, a meere fancy without a sutable object.
We Are to Consider this spiritual principle with its Object: Light and love Are vain, empty, a mere fancy without a suitable Object.
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The object of true light and spirituall love is, that God which is to be worshipped:
The Object of true Light and spiritual love is, that God which is to be worshipped:
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God over all, God in all, God above all, which light discovers what of God is to be knowne by the Saints,
God over all, God in all, God above all, which Light discovers what of God is to be known by the Saints,
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and wherein the appearances of God are.
and wherein the appearances of God Are.
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The Light of God reveales this to the Soule, that God is. Hearken what the eternall Spirit saith in the Scriptures:
The Light of God reveals this to the Soul, that God is. Harken what the Eternal Spirit Says in the Scriptures:
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He that comes to God must first believe that God is. When the Lord sent Moses to deliver the Children of Israel from Egyptian bondage:
He that comes to God must First believe that God is. When the Lord sent Moses to deliver the Children of Israel from Egyptian bondage:
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he bids Moses Goe and say, I am hath hath sent you, whereby he signifies to them his being, that he is, distinguishing himselfe from heathenish vanities, he is in himselfe and of himselfe.
he bids Moses Go and say, I am hath hath sent you, whereby he signifies to them his being, that he is, distinguishing himself from Heathenish vanities, he is in himself and of himself.
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Therefore God frequently stiles himselfe by the name of Jehovah, whereby he points out to us his being in a most excellent manner:
Therefore God frequently stile himself by the name of Jehovah, whereby he points out to us his being in a most excellent manner:
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Gods being is himselfe from eternity, the same without diminution, addition, or substraction. Though the foole saith in his heart there is no God; and the voluptuous man makes:
God's being is himself from eternity, the same without diminution, addition, or substraction. Though the fool Says in his heart there is no God; and the voluptuous man makes:
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his belly and pleasure his God: and although the world makes Satan the Prince of the world their God:
his belly and pleasure his God: and although the world makes Satan the Prince of the world their God:
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Yet God onely is, viz: that unspeakable substance who lives of himselfe, what all creatures are, they are by God,
Yet God only is, videlicet: that unspeakable substance who lives of himself, what all creatures Are, they Are by God,
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and have their dependance upon God; but God himselfe is onely truly Independent. If any shall demand, of mee what God is. I answer;
and have their dependence upon God; but God himself is only truly Independent. If any shall demand, of me what God is. I answer;
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if any seeke the definition of God from the workmanship of his hands, he will be altogether frustrate in his expectation his substance is unspeakable, man is but Gods creature;
if any seek the definition of God from the workmanship of his hands, he will be altogether frustrate in his expectation his substance is unspeakable, man is but God's creature;
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man in the most lively, glorious, quickest and subtilest understanding, is ignorant of him.
man in the most lively, glorious, quickest and subtlest understanding, is ignorant of him.
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But may some be ready to object many Scriptures, that speake of knowing i• God, yea, it is eternall life to know him the only true God.But may Some be ready to Object many Scriptures, that speak of knowing i• God, yea, it is Eternal life to know him the only true God.
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To answer this, we must consider to know God is. First, To know that there is a God, or that this God is;
To answer this, we must Consider to know God is. First, To know that there is a God, or that this God is;
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and so if we know him not, we cannot speak of him nor live to him.
and so if we know him not, we cannot speak of him nor live to him.
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Secondly, To know God, is to know him after a sort or manner, viz. As he hath revealed himself to the Sons of men;
Secondly, To know God, is to know him After a sort or manner, viz. As he hath revealed himself to the Sons of men;
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for the incomprehensible being: and invisible Beer, hath made himself visible after a sort, so that our obedience may not be without knowledge,
for the incomprehensible being: and invisible Beer, hath made himself visible After a sort, so that our Obedience may not be without knowledge,
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nor our eyes without an object;
nor our eyes without an Object;
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and so if thou art made partaker of the Spirit, and so dwellest in the light of God, thou mayest see him,
and so if thou art made partaker of the Spirit, and so dwellest in the Light of God, thou Mayest see him,
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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 then he;
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 then he;
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for tis onely the greater that is able to comprehend the lesser:
for this only the greater that is able to comprehend the lesser:
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as soon may the smallest point in the Circumference, comprehend the whole, as the Creature his Creator: Therefore wisely did Empedocles answer one that demanded of him what God was, That he was a Sphere whose center was every where and circumference no where;
as soon may the Smallest point in the Circumference, comprehend the Whole, as the Creature his Creator: Therefore wisely did Empedoc answer one that demanded of him what God was, That he was a Sphere whose centre was every where and circumference no where;
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whereby is most excellently shadowed the incomprehensiblenesse of God.
whereby is most excellently shadowed the incomprehensibleness of God.
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Secondly, That he is Immutable; the World is possest with changes, But in him there is no shadow of Change:
Secondly, That he is Immutable; the World is possessed with changes, But in him there is no shadow of Change:
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The World growes old as doth a garment: But he is the same yesterday and to day, and for ever;
The World grows old as does a garment: But he is the same yesterday and to day, and for ever;
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this is the record he gives of himself saying, I the Lord, I change not.
this is the record he gives of himself saying, I the Lord, I change not.
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Mutability proceeds from corruption or imbecillity: but GODS being is most simple and pure, there is no composition in him;
Mutability proceeds from corruption or imbecility: but GOD'S being is most simple and pure, there is no composition in him;
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neither is he subjected to time in which all changes are. Thirdly, He is Eternall; GOD is before time;
neither is he subjected to time in which all changes Are. Thirdly, He is Eternal; GOD is before time;
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time is made by God, and shall be done away by God, according to that in the Revelations, Time shall be no more.
time is made by God, and shall be done away by God, according to that in the Revelations, Time shall be no more.
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Time is that space in which actions are successively brought about, having beginning and ending: but God is not included here;
Time is that Molle in which actions Are successively brought about, having beginning and ending: but God is not included Here;
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for it is impossible that he which made it should be comprehended in it: he is from Everlasting, and shall remain to everlasting: this is matter of admiration:
for it is impossible that he which made it should be comprehended in it: he is from Everlasting, and shall remain to everlasting: this is matter of admiration:
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Arithmetique is nonplussed here, enforced to confesse Eternity transcends his skill. Fourthly, God is invisible; No man hath ever seen him or can see him: Arithmetic is nonplussed Here, Enforced to confess Eternity transcends his skill. Fourthly, God is invisible; No man hath ever seen him or can see him:
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therefore the Saints acknowledge him to be the invisible God. Col. 1. 15. Therefore the Saints acknowledge him to be the invisible God. Col. 1. 15.
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But say some, 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 invisitle.
But say Some, Moses talked with God face to face, and christ Says, blessed Are the pure in heart, for they shall see God; Therefore he is not invisitle.
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To which I answer, that God is to be considered either as in his own being, or in his operations;
To which I answer, that God is to be considered either as in his own being, or in his operations;
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as he is in himself we see him not, but as his works of love, wisdome, power &c. declare him, so wee see him.
as he is in himself we see him not, but as his works of love, Wisdom, power etc. declare him, so we see him.
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Thou seest some glorious and costly building, yet seest not the spirit of that man in whose minde this building was, before erected to thy view;
Thou See Some glorious and costly building, yet See not the Spirit of that man in whose mind this building was, before erected to thy view;
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but seeing it, thou concludest well in saying, surely the wisdome of man appeares in it eminently:
but seeing it, thou concludest well in saying, surely the Wisdom of man appears in it eminently:
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and thou knowest the minde of any man surpasses the matter in his minde.
and thou Knowest the mind of any man Surpasses the matter in his mind.
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Thou seest a poor creature acting divers rare feates, and excellent arts; but yet seest not the soule or spirit of that man, from whence they flow.
Thou See a poor creature acting diverse rare feats, and excellent arts; but yet See not the soul or Spirit of that man, from whence they flow.
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In all naturall bodies there is a spirit; from which naturall actions flow, and yet seest not this spirit;
In all natural bodies there is a Spirit; from which natural actions flow, and yet See not this Spirit;
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but art made able to know there is a spirit; and from its operations canst speak alittle, though stammeringly of it.
but art made able to know there is a Spirit; and from its operations Canst speak alittle, though stammeringly of it.
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Moses saw the face of God, and yet saith God to Moses, my face cannot be seen. Moses saw the face of God, and yet Says God to Moses, my face cannot be seen.
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The face of God is a phrase God useth, descending to the capacitie of Gods creatures whereby the Lord holds forth some glory of himself.
The face of God is a phrase God uses, descending to the capacity of God's creatures whereby the Lord holds forth Some glory of himself.
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Moses seeing Gods face, was his seeing the full est manifestation of Gods beauty and minde that was then for him to see; (for the face demonstrates the beauty and minde of a man) and yet he saw not his being. The face of God doth there hold forth no more the being of God,Moses seeing God's face, was his seeing the full est 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 does there hold forth no more the being of God,
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then the face of a man his being: a mans beauty is not his being; for a man is a man, though he be not beautifull.
then the face of a man his being: a men beauty is not his being; for a man is a man, though he be not beautiful.
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And when as Christ saith, be shall see God, his meaning is he shall see what of God may be seen;
And when as christ Says, be shall see God, his meaning is he shall see what of God may be seen;
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for he that is in himselfe invisible, makes himself visible after a sort: viz by the appearance of his love and glory in his Son:
for he that is in himself invisible, makes himself visible After a sort: videlicet by the appearance of his love and glory in his Son:
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therefore saith Christ, No man hath seen the Father at any time, but the only begotten Son hath declared him.
Therefore Says christ, No man hath seen the Father At any time, but the only begotten Son hath declared him.
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We hear many declarations of God, which is the fight of of God the creature hath:
We hear many declarations of God, which is the fight of of God the creature hath:
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which declarations define not his being, but describe his operations:
which declarations define not his being, but describe his operations:
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thus is it said, God came downe in the sight of the children of Israel, when they only saw some terrible appearances of his majesty and authority.
thus is it said, God Come down in the sighed of the children of Israel, when they only saw Some terrible appearances of his majesty and Authority.
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Fifthly, The Almightines of God may be seen by the Creature;
Fifthly, The Almightiness of God may be seen by the Creature;
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that he is over all and above all, and can doe what he will, is very evident:
that he is over all and above all, and can do what he will, is very evident:
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all power centers in him as its true originall: this omnipotency of God is immutable, boundlesse and infinite:
all power centers in him as its true original: this omnipotency of God is immutable, boundless and infinite:
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Who shall say to him, this is too hard for thee?
Who shall say to him, this is too hard for thee?
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This power, even this Almighty power, which the servants of the Lord feele and know, through its irresistible operations enforces them to serve him with feare,
This power, even this Almighty power, which the Servants of the Lord feel and know, through its irresistible operations inforces them to serve him with Fear,
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and rejoyce before him with trembling. 6. Gods soveraignty and supremacy is likewise through the light of God clearely made manifest;
and rejoice before him with trembling. 6. God's sovereignty and supremacy is likewise through the Light of God clearly made manifest;
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that is to say, that God is above all; the principall, chiefe and worthiest of all;
that is to say, that God is above all; the principal, chief and Worthiest of all;
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and under this consideration may be known to the Sons of men; he is King of Kings, and Lord of Lords.
and under this consideration may be known to the Sons of men; he is King of Kings, and Lord of lords.
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This is that which begets obedience; children obey and honour their parents as them that are over them; servants their masters;
This is that which begets Obedience; children obey and honour their Parents as them that Are over them; Servants their Masters;
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subjects their Kings and rulers, as them that are their superiours; and so Creatures the Creator, as being more worthy then all:
subject's their Kings and Rulers, as them that Are their superiors; and so Creatures the Creator, as being more worthy then all:
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his power and soveraignty are inseparable companions; his power fils him with majesty and authority.
his power and sovereignty Are inseparable Sodales; his power fills him with majesty and Authority.
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7. The wisedome of God may be known, that is to say, that he is wise, understanding, knowing all things;
7. The Wisdom of God may be known, that is to say, that he is wise, understanding, knowing all things;
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by wisedome he governes all things;
by Wisdom he governs all things;
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by wisedome he made and garnished the heavens; power, authority, and all without wisedome, act confusedly.
by Wisdom he made and garnished the heavens; power, Authority, and all without Wisdom, act confusedly.
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Therefore is he called, the everlasting light, and the Father of light, the God of knowledge, he is wise supereminently,
Therefore is he called, the everlasting Light, and the Father of Light, the God of knowledge, he is wise supereminently,
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and therefore called the onely wise God, Rom. 16. 27. 8. God is a just God, and his Saints know him to be so:
and Therefore called the only wise God, Rom. 16. 27. 8. God is a just God, and his Saints know him to be so:
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Gods justice is his righteous dispensation of love or wrath, according to his owne law made after his owne will;
God's Justice is his righteous Dispensation of love or wrath, according to his own law made After his own will;
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and thus he is just or righteous to the Creature, and he is also just and righteous in himselfe:
and thus he is just or righteous to the Creature, and he is also just and righteous in himself:
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a God of more pure eyes then to behold iniquity, and of more justice then to suffer it to passe unpunished.
a God of more pure eyes then to behold iniquity, and of more Justice then to suffer it to pass unpunished.
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This makes a poore soule bow his knees and tremble before Gods dreadfull Majesty:
This makes a poor soul bow his knees and tremble before God's dreadful Majesty:
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who can approach Gods presence without feare? and for this cause is he called a God of vengeance, a Consuming fire, the Judge of all the earth, a Judge, most just, Job 37. 17. He is most faithfull, he cannot lye, he is a true God, a God of truth.
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 just, Job 37. 17. He is most faithful, he cannot lie, he is a true God, a God of truth.
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9. That God is mercifull, gracious, full of loving kindnesse, flow to anger, whose mercies are above all his workes;
9. That God is merciful, gracious, full of loving kindness, flow to anger, whose Mercies Are above all his works;
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his mercy and his justice kisse each other.
his mercy and his Justice kiss each other.
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This consideration begets liberty, freedome and boldnesse in the spirit, to serve, feare, honour and obey the Lord.
This consideration begets liberty, freedom and boldness in the Spirit, to serve, Fear, honour and obey the Lord.
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In this sense is he called, a father of mercies, 2 Cor. 1. 3. This is discovered to a Soule as the argument for a Soules obedience to God:
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 Souls Obedience to God:
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If yee love mee, keepe my commands: For we love him because he first loved us.If ye love me, keep my commands: For we love him Because he First loved us.
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10. God is nearly related to the creature.
10. God is nearly related to the creature.
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Though God be never so glorious and excellent, yet if he had no relation to the creature, it would contribute nothing towards spirituall worship:
Though God be never so glorious and excellent, yet if he had no Relation to the creature, it would contribute nothing towards spiritual worship:
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which relation is made manifest in severall particulars. First, He is a Creator;
which Relation is made manifest in several particulars. First, He is a Creator;
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and all things are his creatures, they are all his workmanship, Isaiah 40. 28. In the beginning God made the world,
and all things Are his creatures, they Are all his workmanship, Isaiah 40. 28. In the beginning God made the world,
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and all things in the world. Secondly, He is a Father;
and all things in the world. Secondly, He is a Father;
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All things are begotten by him, In him we live, and move, and have our being. Thirdly, He is a Husband;
All things Are begotten by him, In him we live, and move, and have our being. Thirdly, He is a Husband;
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that espouses Soules to Himselfe, Isaiah 54. 5. Fourthly, A King, and we his Subjects; He rules over all the earth, and the sea is his dominion. that espouses Souls to Himself, Isaiah 54. 5. Fourthly, A King, and we his Subject's; He rules over all the earth, and the sea is his dominion.
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I might here shew at large, how the severall tearmes God gives to himselfe, hold forth his relation to the sons of men:
I might Here show At large, how the several terms God gives to himself, hold forth his Relation to the Sons of men:
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but I shall not now insist upon them.
but I shall not now insist upon them.
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11. God is revealed to be all in all, that is to say, in his operations or workes; 11. God is revealed to be all in all, that is to say, in his operations or works;
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There are diversities (saith the Spirit) of operations, but it is the same God that worketh all in all, 1 Cor. 12. 6 All thats good or excellent, beautifull or glorious in all or any Creature, proceeds from God;
There Are diversities (Says the Spirit) of operations, but it is the same God that works all in all, 1 Cor. 12. 6 All thats good or excellent, beautiful or glorious in all or any Creature, proceeds from God;
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and this shewes the creatures dependency upon him;
and this shows the creatures dependency upon him;
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therefore is he said to fill all in all, Eph. 1. 23. That is to say, All fulnesse in any creature is from the Lord;
Therefore is he said to fill all in all, Ephesians 1. 23. That is to say, All fullness in any creature is from the Lord;
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who is above all, ruling over us through all, manifesting his power and wisedome in us all, dwelling in us, abiding and delighting in us, Eph. 4. 6. 12. This God is one infinite being:
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, Ephesians 4. 6. 12. This God is one infinite being:
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There are Gods many, and Lords many, but to us there is but one God. Many men are called Gods:
There Are God's many, and lords many, but to us there is but one God. Many men Are called God's:
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It is written, I have said yee are Gods: but there is one originall being, who is our God in the Lord Jesus;
It is written, I have said ye Are God's: but there is one original being, who is our God in the Lord jesus;
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there are not many first beings, but one originall, who is the first and the last, the beginning and the ending:
there Are not many First beings, but one original, who is the First and the last, the beginning and the ending:
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that is to say, the first in himselfe before all, subsisting by himselfe, giving a beginning to all,
that is to say, the First in himself before all, subsisting by himself, giving a beginning to all,
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and the last, continuing in himselfe for ever, putting an end to corruptible things by himselfe,
and the last, Continuing in himself for ever, putting an end to corruptible things by himself,
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for he is without beginning or end of dayes.
for he is without beginning or end of days.
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13. God is a living God, he is not a dumbe or deafe Idoll, but one that lives for ever:
13. God is a living God, he is not a dumb or deaf Idol, but one that lives for ever:
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Time moulders all Idols in the dust; but God is not subject to time: this infinite being cannot dye, that is to say, be subject to dissolution or corruption.
Time moulders all Idols in the dust; but God is not Subject to time: this infinite being cannot die, that is to say, be Subject to dissolution or corruption.
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14. Lastly, God is present every where, he cannot be circumscribed, for he is an infinite one:
14. Lastly, God is present every where, he cannot be circumscribed, for he is an infinite one:
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thou canst not say, God is not here, for he is every where, knowing all thoughts, searching all hearts;
thou Canst not say, God is not Here, for he is every where, knowing all thoughts, searching all hearts;
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if thou canst tell me where God ceases to be, there will I prove to thee God is bounded, limited and finite;
if thou Canst tell me where God ceases to be, there will I prove to thee God is bounded, limited and finite;
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which in no sense can be said of the infinite being: his spirit and presence are every where:
which in no sense can be said of the infinite being: his Spirit and presence Are every where:
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where ever God is, there he imprints an appearance of himselfe to be there;
where ever God is, there he imprints an appearance of himself to be there;
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if thou goest into heaven, that is to say, into the highest place of glory, the Psalmist will tell thee, God is there: Yea if thou makest thy bed in hell, God is there: There exercising his wrath, justice and indignation:
if thou goest into heaven, that is to say, into the highest place of glory, the Psalmist will tell thee, God is there: Yea if thou Makest thy Bed in hell, God is there: There exercising his wrath, Justice and Indignation:
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If thou thinkest to hide thy selfe in darknesse, the darknesse is as light to the Lord:
If thou Thinkest to hide thy self in darkness, the darkness is as Light to the Lord:
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the darknesse and the light are alike unto God, that is to say, his power, knowledge and wisedome cannot be separated from any place,
the darkness and the Light Are alike unto God, that is to say, his power, knowledge and Wisdom cannot be separated from any place,
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or from the understanding of any thing.
or from the understanding of any thing.
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There is such darknesse in us that we cannot see, but there is no darknesse in God, that seeth our darknesse by his own light; Psalme 139.
There is such darkness in us that we cannot see, but there is no darkness in God, that sees our darkness by his own Light; Psalm 139.
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Thus having according to my measure brought forth my understanding of what of God may be knowne, viz. his power, wisedome, light, love, justice, presence, and the like;
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;
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all which tearms the Lord uses to expresse what he is to us in a way of relation to his creatures, in tearmes that his servants are after some small measure capable to understand.
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.
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I shall proceed in the next place to shew wherein this excellency of the Lord Jehovab our God doth appeare.
I shall proceed in the next place to show wherein this excellency of the Lord Jehovah our God does appear.
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Chap. III.
Chap. III.
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Sheweth wherein that which may be knowne of God to us is made manifest, viz. in the Creation, and in the Lord Jesus;
Shows wherein that which may be known of God to us is made manifest, viz. in the Creation, and in the Lord jesus;
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and how it appeares in the Creation.
and how it appears in the Creation.
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THat God is, and that he is immutable, incomprehensible mercifull, wise, &c. he hath given us a very lively testimony to seal the truth of it:
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:
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God being unwilling to hide himselfe and his great glory decreed to bring it forth: which we shall see clearly, 1. In the Creation. 2. In the Lord Jesus.
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.
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Both these are made manifest in the Scriptures.
Both these Are made manifest in the Scriptures.
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These are the Golden pipes which empty forth the Golden uncorruptible Oyle of joy, gladnesse and righteousnesse amongst the Candlesticks into the Lamps of the Sanctuary, even into the hearts and spirits of the Church of the first borne, whose names are written in the Lambs book of life.
These Are the Golden pipes which empty forth the Golden uncorruptible Oil of joy, gladness and righteousness among 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 Lambs book of life.
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These are the two great Ordinances which are displayed by the eternall word of God, according to the Scriptures, which are those Conduite-pipes which carry in them al that may be seen, known, understood or enjoyed of God by the Sonnes of men.
These Are the two great Ordinances which Are displayed by the Eternal word of God, according to the Scriptures, which Are those Conduit-pipes which carry in them all that may be seen, known, understood or enjoyed of God by the Sons of men.
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I shall speak of both, but in the first place of the Creation;
I shall speak of both, but in the First place of the Creation;
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which is a glorious book, in which hee that runs may reade and understand the excellency of the Lord;
which is a glorious book, in which he that runs may read and understand the excellency of the Lord;
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which is, which was, and which is to come.
which is, which was, and which is to come.
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The meanest, most naturall capacity may read God in every line of the Creation, which shewes;
The Meanest, most natural capacity may read God in every line of the Creation, which shows;
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First, That there is a God;
First, That there is a God;
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The invisible things of him from the Creation of the world, are clearly seen, being understood by the things that are made, The invisible things of him from the Creation of the world, Are clearly seen, being understood by the things that Are made,
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even his eternall power and God-head: even his Eternal power and Godhead:
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Rom. 1. 20. That is to say, though God is invisible, yet that which may be known of him is clearly seen;
Rom. 1. 20. That is to say, though God is invisible, yet that which may be known of him is clearly seen;
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that is understood by things that are visible.
that is understood by things that Are visible.
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Now the thing that may be known is this, viz. his Power and God-head. That there is a Divine, Eternall God, is apparent,
Now the thing that may be known is this, viz. his Power and Godhead. That there is a Divine, Eternal God, is apparent,
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if we consider that there is not the least little thing in the whole creation, or great thing, which leadeth us not Step by Step into a GOD-HEAD.
if we Consider that there is not the least little thing in the Whole creation, or great thing, which leads us not Step by Step into a GOD-HEAD.
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In this World there are four degrees of things, viz which have being, which have life, which have sense, and which have reason; some things have all four; some againe only one;
In this World there Are four Degrees of things, videlicet which have being, which have life, which have sense, and which have reason; Some things have all four; Some again only one;
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yet every one preach forth this God.
yet every one preach forth this God.
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The Earth, Sea and Aire are very spacious, bearing and sustaining all things that have life, sense and reason,
The Earth, Sea and Air Are very spacious, bearing and sustaining all things that have life, sense and reason,
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and yet are themselves void of life, sense, or reason; they are the nearest to not-being, to annihilation.
and yet Are themselves void of life, sense, or reason; they Are the nearest to not-being, to annihilation.
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The Plants besides being, have life and draw nourishment and refreshment from the earth and aire.
The Plants beside being, have life and draw nourishment and refreshment from the earth and air.
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The Beasts have being, life and sense, and seeke their food from the earth and plants.
The Beasts have being, life and sense, and seek their food from the earth and plants.
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Man hath all, being, life, sense and reason;
Man hath all, being, life, sense and reason;
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he enjoyeth the Elements, feedeth on beasts and plants, and commandeth other creatures, and discourseth of all things above and below. Loe here, this wonderfull order! One thing serving another; nothing is for it selfe.
he Enjoyeth the Elements, feeds on beasts and plants, and commands other creatures, and discourseth of all things above and below. Lo Here, this wonderful order! One thing serving Another; nothing is for it self.
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From whence comes this distribution, one thing serving another? Who distributes things in this order? From whence had they all their Originall? Whether had they it from themselves or from another? If from them selves, either they had it alwaies,
From whence comes this distribution, one thing serving Another? Who distributes things in this order? From whence had they all their Original? Whither had they it from themselves or from Another? If from them selves, either they had it always,
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or in time? Alwaies they had it not; for we know, we our selves that now are, once were not:
or in time? Always they had it not; for we know, we our selves that now Are, once were not:
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and if we had our originall in time, How come we to have it, since there was a time when we were not at all? Surely we must conclude, the author, original, distributer,
and if we had our original in time, How come we to have it, since there was a time when we were not At all? Surely we must conclude, the author, original, distributer,
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and proportioner of all these things in such an order and degree, is one that was before us, is above us;
and proportioner of all these things in such an order and degree, is one that was before us, is above us;
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which can be no other then God Himself.
which can be no other then God Himself.
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Let us descend into particulars, and consider the Elements of which things are compounded, as fire, earth, aire and water.
Let us descend into particulars, and Consider the Elements of which things Are compounded, as fire, earth, air and water.
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Fire and water are contary, & so is the dry to the moist: the nature of contraries is to destroy one another:Fire and water Are contrary, & so is the dry to the moist: the nature of contraries is to destroy one Another:
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none of these two can be coupled without a higher power.
none of these two can be coupled without a higher power.
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Surely this leads us to consider that great judge and wise disposer, that orders things after such a strange manner.
Surely this leads us to Consider that great judge and wise disposer, that order things After such a strange manner.
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We see very beautifull buildings, stately palaces, and our mindes presently without pausing upon it saith,
We see very beautiful buildings, stately palaces, and our minds presently without pausing upon it Says,
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surely here hath bin some gallant work-man.
surely Here hath been Some gallant workman.
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Thou seest a watch and presently viewest the ballance, then the wheels, and so at the last comest to the spring and seest that moving the watch, but yet thou askest presently who made this spring,
Thou See a watch and presently viewest the balance, then the wheels, and so At the last Comest to the spring and See that moving the watch, but yet thou askest presently who made this spring,
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and so comest to the watch-maker, and beholdest motion in the watch while he that made it moves not at all;
and so Comest to the watchmaker, and Beholdest motion in the watch while he that made it moves not At all;
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thou seest the Sun move, and must needs conclude it hath a first mover, and that is none but God:
thou See the Sun move, and must needs conclude it hath a First mover, and that is none but God:
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a begining-lesse and end-lesse Beer, which must needs be the very God-head.
a begining-lesse and endless Beer, which must needs be the very Godhead.
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2. So likewise, as the world shewes there is a God, it shews there is but one God;
2. So likewise, as the world shows there is a God, it shows there is but one God;
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for all things in the world point at unity. Earth, water, aire, fire, are all for to make up on body;
for all things in the world point At unity. Earth, water, air, fire, Are all for to make up on body;
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all agree in one, though diverse in them selves; all Arts and Sciences move towards unity and congruity: Arithmetique proceeds from unity:
all agree in one, though diverse in them selves; all Arts and Sciences move towards unity and congruity: Arithmetic proceeds from unity:
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Geometry from a point, and tends to society and happines and sollace of man: all Government in Families or Kingdomes respect unity:
Geometry from a point, and tends to society and happiness and solace of man: all Government in Families or Kingdoms respect unity:
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All that ever man doth or can doe leades to a unity, to the high advancement of one God, and his wisdome and power:
All that ever man does or can do leads to a unity, to the high advancement of one God, and his Wisdom and power:
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surely all these unities here below, are but so many resemblances in a fort of the true unity it self.
surely all these unities Here below, Are but so many resemblances in a fort of the true unity it self.
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The minde of man is one, though It conceives in it an infinite number of things;
The mind of man is one, though It conceives in it an infinite number of things;
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and the more things are in unity, the more noble they are;
and the more things Are in unity, the more noble they Are;
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then certainly God must needs be unity it self, who is truly noble and onely one. I might trade far in nature here.
then Certainly God must needs be unity it self, who is truly noble and only one. I might trade Far in nature Here.
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But I must minde other things likewise, so that I will not dwel here. 3. The Creation shewes the almightines of God in these two considerations. First.
But I must mind other things likewise, so that I will not dwell Here. 3. The Creation shows the almightiness of God in these two considerations. First.
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In Creating the World of nothing. Amongst Philosophers its a received Axiome, Ex nibilo nihil fit, of nothing nothing is made;
In Creating the World of nothing. among Philosophers its a received Axiom, Ex nibilo nihil fit, of nothing nothing is made;
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so far as this concernes men its true;
so Far as this concerns men its true;
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which proves the Almighty power of God: for if man cannot produce the least matter, without some pre-existent or foregoing matter to work upon;
which Proves the Almighty power of God: for if man cannot produce the least matter, without Some preexistent or foregoing matter to work upon;
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then surely he that can produce the Heavens and the Earth of nothing, must needs be very powerfull, yea Almighty.
then surely he that can produce the Heavens and the Earth of nothing, must needs be very powerful, yea Almighty.
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In the beginning God created the Heaven and the Earth, as saith the Scripture:In the beginning God created the Heaven and the Earth, as Says the Scripture:
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or these Heavens and this Earth, wherein Moses proves the things that now appear, in the beginning had no appearance at all; but were created of nothing;
or these Heavens and this Earth, wherein Moses Proves the things that now appear, in the beginning had no appearance At all; but were created of nothing;
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for the Hebrew word Reshith which is Englished, the beginning; doth not signifie any substance.
for the Hebrew word Reshith which is Englished, the beginning; does not signify any substance.
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Neither doth the word Bara, to Create, signifie any other way to create then of nothing;
Neither does the word Bara, to Create, signify any other Way to create then of nothing;
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and thereby it is distinguished from the word Jatzar, to form, and Gnasha, to make; doth not this hold forth the eteruall power of God?
and thereby it is distinguished from the word Jatzar, to from, and Gnash, to make; does not this hold forth the eteruall power of God?
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The World it self speaketh forth this mighty power of God in that it had its beginning from God.
The World it self speaks forth this mighty power of God in that it had its beginning from God.
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If we consider the severall motions, and mutations that are in the World, we must conclude a beginning:
If we Consider the several motions, and mutations that Are in the World, we must conclude a beginning:
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Look to the Rivers, they flow from the Sea;
Look to the rivers, they flow from the Sea;
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the Tyde of the Sea, arises from the influence of the Moon; and the Moon borrowes light from the Sun. Sometimes Streames grow drie; the Moon is ecclipsed.
the Tide of the Sea, arises from the influence of the Moon; and the Moon borrows Light from the Sun. Sometime Streams grow dry; the Moon is eclipsed.
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And the Sun continually moves, which argues its beginning.
And the Sun continually moves, which argues its beginning.
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Nay, but say some, The Heavens have continued along time and we see no change, therefore they were from eternity. Nay, but say Some, The Heavens have continued along time and we see no change, Therefore they were from eternity.
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Vaine man, because thou seest no change, therefore will there be no change? Thou saist it hath continued long, what then? Therefore hath it continued from everlasting? God that causes thee to live it may be twenty, thirty, forty,
Vain man, Because thou See no change, Therefore will there be no change? Thou Sayest it hath continued long, what then? Therefore hath it continued from everlasting? God that Causes thee to live it may be twenty, thirty, forty,
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or sixty years or more, causes that to continue some thousands;
or sixty Years or more, Causes that to continue Some thousands;
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wilt thou then argue, because thou livest longer then another, thou shalt never dye? Know the World is made for more besides thee,
wilt thou then argue, Because thou Livest longer then Another, thou shalt never die? Know the World is made for more beside thee,
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and they must come and act their parts in it as wel as thee, and when all are come in, then shall it be destroyed.
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.
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This will appear more plainly, if thou considerest thy own body: surely that had a beginning;
This will appear more plainly, if thou Considerest thy own body: surely that had a beginning;
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it was once in the lowest parts of the Earth, as the Psalmist saith;
it was once in the lowest parts of the Earth, as the Psalmist Says;
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and thou wast brought forth an infant of daies, and grewest stronger in body, and yet for all this returnes to the dust.
and thou wast brought forth an infant of days, and grewest Stronger in body, and yet for all this returns to the dust.
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Nay, look into thy minde, the most Glorious resemblance of God, and thou wilt finde it had a beginning,
Nay, look into thy mind, the most Glorious resemblance of God, and thou wilt find it had a beginning,
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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.
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.
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The beginning is the first point of time and ending the last.
The beginning is the First point of time and ending the last.
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In the midst of these two points runnes the line of Time, which is a little space borrowed from Eternity; where God displaies his power in his visible Creation. That Eternity should create Time is a wonde;
In the midst of these two points runs the line of Time, which is a little Molle borrowed from Eternity; where God displays his power in his visible Creation. That Eternity should create Time is a wonde;
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and that Time should again be swallowed up of Eternity is matter of admiration. Secondly, In upholding the World to this moment;
and that Time should again be swallowed up of Eternity is matter of admiration. Secondly, In upholding the World to this moment;
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the World would soon be dissolved, if that boundlesse power supported it not.
the World would soon be dissolved, if that boundless power supported it not.
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When the Earth was without form, and voide, and darknesse was upon the face of the waters, then the Spirit of God moved and brooded on them, which did support that matter,
When the Earth was without from, 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,
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and brought it forth into so glorious a fabrick as we now behold this day.
and brought it forth into so glorious a fabric as we now behold this day.
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And if that Spirit or power, moved not still in this fabrick to support it, it would soon return into its first nothing.
And if that Spirit or power, moved not still in this fabric to support it, it would soon return into its First nothing.
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Therefore saith the Scripture, All things consist in him. Nature it self preaches this;
Therefore Says the Scripture, All things consist in him. Nature it self Preaches this;
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the veriest Athiest or Epicure that is, that when he is well hath no leasure to think of God,
the veriest Atheist or Epicure that is, that when he is well hath no leisure to think of God,
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or that he may sin the more greedily, denies there is a God;
or that he may sin the more greedily, Denies there is a God;
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when he is never solittle sick, or ready to dye, his conscience flies in his face and he is forced to acknowledge a God,
when he is never solittle sick, or ready to die, his conscience flies in his face and he is forced to acknowledge a God,
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and that he cannot subsist without him.
and that he cannot subsist without him.
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I have already shown the Heavens and Earth are subject to mutability, and so capable of dissolution;
I have already shown the Heavens and Earth Are Subject to mutability, and so capable of dissolution;
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and certainly did not God keep them by his right-hand, they would come to nothing. 4. The Creation cries aloud God is incomprehensible.
and Certainly did not God keep them by his right-hand, they would come to nothing. 4. The Creation cries aloud God is incomprehensible.
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I might here fill volume after volume, by descending into thousands of particulars and shew thee every one, every little,
I might hear fill volume After volume, by descending into thousands of particulars and show thee every one, every little,
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yea, the least thing thou canst speak of leads thee there by the hand to acknowledge it.
yea, the least thing thou Canst speak of leads thee there by the hand to acknowledge it.
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All that any man, the purest naturall man or spirituall man is, is but the worke of Gods hand;
All that any man, the Purest natural man or spiritual man is, is but the work of God's hand;
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now the workman is greater and more worthy then his worke. Thou seest a curious peece of worke made by a skilfull artist, and praisest it:
now the workman is greater and more worthy then his work. Thou See a curious piece of work made by a skilful artist, and praisest it:
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but being led from the worke to the artist, thu admirest the ingenuity and dexterity of the minde of that man from whence the worke proceeds.
but being led from the work to the artist, Thus admirest the ingenuity and dexterity of the mind of that man from whence the work proceeds.
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Yet a little further, let us view the workes of God, viz. the Sunne, Moone, Starres, the Hearbs of the Field, the Beasts of the Forrest, the Fishes in the Sea:
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 Fish in the Sea:
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Canst thou tell me what the substances of them be? Philosophers have traded so farre and confusedly herein, that in truth all that they have said of them,
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,
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or can say, is but vanity and confusion.
or can say, is but vanity and confusion.
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This puts the wisest of them all to a non-plus; hence is it they differ so much about them;
This puts the Wisest of them all to a nonplus; hence is it they differ so much about them;
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The wisest must confesse his knowledge herein to be but ignorance.
The Wisest must confess his knowledge herein to be but ignorance.
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Philosophers say, things are compounded of the four Elements. viz. Fire, Earth, Aire and Water, which as to their substances are invisible.Philosophers say, things Are compounded of the four Elements. viz. Fire, Earth, Air and Water, which as to their substances Are invisible.
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And that the vertue of many things proceed from the four first qualities, of heat, moisture, drines and cold:
And that the virtue of many things proceed from the four First qualities, of heat, moisture, dryness and cold:
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but yet are shey forced to confesse many things operate from a hidden or occult quality, which they can render no reason of.
but yet Are shey forced to confess many things operate from a hidden or occult quality, which they can render no reason of.
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Aske them why the Loadstone drawes Iron to it selfe, they say, There is a hidden vertue in it, a specifick quality, or a similitude of substance;
Ask them why the Loadstone draws Iron to it self, they say, There is a hidden virtue in it, a specific quality, or a similitude of substance;
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but from whence it proceeds they cannot tel.
but from whence it proceeds they cannot tell.
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Nay, ask any man in things seemingly more ordinary, as why the fire should burn, rather then the water? They say it is its proper nature so to doe:
Nay, ask any man in things seemingly more ordinary, as why the fire should burn, rather then the water? They say it is its proper nature so to do:
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But where it had this nature, or how it came by it, they are forced to be silent,
But where it had this nature, or how it Come by it, they Are forced to be silent,
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or to acknowledge it from GOD himself.
or to acknowledge it from GOD himself.
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Surely if we cannot comprehend the least things, as a flie, or the grasse of the field, muchlesse the infinite one.
Surely if we cannot comprehend the least things, as a fly, or the grass of the field, muchlesse the infinite one.
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They tell us Rubarb purges Choler &c. from a hidden quality;
They tell us Rhubarb purges Choler etc. from a hidden quality;
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which hidden quality indeed is nothing else then the very instinct of the Creator in it.
which hidden quality indeed is nothing Else then the very instinct of the Creator in it.
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But some that would be thought very wise, cunning, and spirituall say; But Some that would be Thought very wise, cunning, and spiritual say;
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Though man, that is to say, the naturall man cannot comprehend God, yet a Saint may. Alas vain man!Though man, that is to say, the natural man cannot comprehend God, yet a Saint may. Alas vain man!
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thou sayest thou knowest not what:
thou Sayest thou Knowest not what:
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if a Saint can comprehend God it must be in his Spirit or understanding (for a Saint is a naturall man consisting of body or spirit, sanctified or made holy) Now that he may see his errour, let him turne into his owne minde, can he comprehend that? He knowes he hath a soule by its motions,
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,
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but what his soule is those motions cannot tell him; yea, this soule and understanding of thine is but the worke of God.
but what his soul is those motions cannot tell him; yea, this soul and understanding of thine is but the work of God.
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Now the worke cannot comprehend the workman:
Now the work cannot comprehend the workman:
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so that if thou canst comprehend him, thou must be God, for thou hast no light but what thou hast of God,
so that if thou Canst comprehend him, thou must be God, for thou hast no Light but what thou hast of God,
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and that light discovers onely the workes of his hands.
and that Light discovers only the works of his hands.
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But if thou shalt say thou art God, as some blasphemously affirme, let me aske thee whether thy soule or body is God? If thou sayest thy body,
But if thou shalt say thou art God, as Some blasphemously affirm, let me ask thee whither thy soul or body is God? If thou Sayest thy body,
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then how comes it to passe thou canst not be in all places at one time? How comes it to passe thou art subject to death and corruption? If thou sayest thy soule is God,
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,
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how comes it to passe thou art so ignorant of what thy soule is? God must needs know himselfe and all other things;
how comes it to pass thou art so ignorant of what thy soul is? God must needs know himself and all other things;
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knowst thou what shall befall thee? How thou wast made when this soule was given thee? why dost thou so often complaine? Why art thou subject to changes? God is unchangable.
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.
vv2 pns21 r-crq vmb vvi pno21? c-crq pns21 vbd2s vvn c-crq d n1 vbds vvn pno21? q-crq vd2 pns21 av av vvi? q-crq vb2r pns21 j-jn p-acp n2? np1 vbz j-u.
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But if thou shalt say, God in thee is God that knoweth all things, I answer thee,
But if thou shalt say, God in thee is God that Knoweth all things, I answer thee,
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then it is not thy selfe that comprehendeth him, God in thee is not thee, no more then God in the earth,
then it is not thy self that comprehendeth him, God in thee is not thee, no more then God in the earth,
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or beasts of the field, is the earth, or the beasts thereof.
or beasts of the field, is the earth, or the beasts thereof.
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Therefore poore silly wretch leave off to talke so dotingly of comprehending him, when thou knowest not how to comprehend thy selfe.
Therefore poor silly wretch leave off to talk so dotingly of comprehending him, when thou Knowest not how to comprehend thy self.
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Some are ready to say, this is carnall reason, because we make use of earthly things to speake of God by. Vaine man! some Are ready to say, this is carnal reason, Because we make use of earthly things to speak of God by. Vain man!
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God made the earth to preach forth himselfe, and thy folly to thy selfe:
God made the earth to preach forth himself, and thy folly to thy self:
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Therefore saith the Psalmist, The heavens declare the glory of God, and the earth his handy workes.
Therefore Says the Psalmist, The heavens declare the glory of God, and the earth his handy works.
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And againe, saith our Apostle, The invisible things of him are seene by the things that are made.
And again, Says our Apostle, The invisible things of him Are seen by the things that Are made.
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They all preach thy folly, madnesse and vanity, and be-speak thee to be but an Atheist for all thou boastest to be a Saint.
They all preach thy folly, madness and vanity, and bespeak thee to be but an Atheist for all thou boastest to be a Saint.
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5. The Creation lively points out to us the wisedome of God.
5. The Creation lively points out to us the Wisdom of God.
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If thou seest the picture of a man, thou presently askest who made it, and admirest his skill and cunning;
If thou See the picture of a man, thou presently askest who made it, and admirest his skill and cunning;
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if thou casteth but a glimpse of thy eyes on the world, and askest who made it, thou wilt see it is God, and wilt admire his wisedome.
if thou Cast 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.
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Gods wisedome appeares in that glorious and harmonious order that is in the world, that unity should be produced from contrariety.
God's Wisdom appears in that glorious and harmonious order that is in the world, that unity should be produced from contrariety.
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Oh what a wonder is it!
O what a wonder is it!
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I have told thee before, fire and water be contrary, so drinesse and moisture, yet thy one body cannot live without them all, being composed of them all;
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;
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nay let me tell thee, it is God keepes them from encroaching one upon the other;
nay let me tell thee, it is God keeps them from encroaching one upon the other;
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there is not one thing in the Creation but be-speakes God to be a wise God.
there is not one thing in the Creation but bespeaks God to be a wise God.
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Thou knowest of beasts, some are for thy food, and some againe would devoure thee; those that are for thy use, God hath placed nigh thee in flocks and herds;
Thou Knowest of beasts, Some Are for thy food, and Some again would devour thee; those that Are for thy use, God hath placed High thee in flocks and herds;
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those that would devoure thee live in desert places, in the wildernesse, in caves and dens.
those that would devour thee live in desert places, in the Wilderness, in caves and dens.
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From whence came this disposall of them? did thy own wisedome procure it? No certainly;
From whence Come this disposal of them? did thy own Wisdom procure it? No Certainly;
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tis no other thing then the wisedome of God.
this no other thing then the Wisdom of God.
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6. The love and relation God hath to the Sons of men appears in the Creation.
6. The love and Relation God hath to the Sons of men appears in the Creation.
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It may be thou art a Father of Children, thou providest for them food and raiment,
It may be thou art a Father of Children, thou providest for them food and raiment,
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and why? Because thou lovest them. God created all for man.
and why? Because thou Lovest them. God created all for man.
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God first made the World, and brought man into it as into a large Pallace, ready furnished with all things fit for delight, pleasure and food, that man became Lord of the Creatures; all things were made for man,
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,
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and man for God, in whom he took delight;
and man for God, in whom he took delight;
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As for man he created him in his own Image, wherein appears his great love: to be created in his Image, was to be made such a Creature, that in an especiall manner, did most resemble his Maker in a created pure natural light and understanding, power and authority, whereby he was the Image or likenes of God.
As for man he created him in his own Image, wherein appears his great love: to be created in his Image, was to be made such a Creature, that in an especial 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.
c-acp p-acp n1 pns31 vvd pno31 p-acp po31 d n1, c-crq vvz po31 j n1: pc-acp vbi vvn p-acp po31 n1, vbds pc-acp vbi vvn d dt n1, cst p-acp dt j n1, vdd av-ds vvi po31 n1 p-acp dt j-vvn j j n1 cc n1, n1 cc n1, c-crq pns31 vbds dt n1 cc n1 pp-f np1.
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I might further shew that the Creation holds forth the immutability of God; for he that made all changes must needs be unchangable; and the Soveraignity of GOD;
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;
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for he that made all must needs be Lord of all; and the Eternity of GOD:
for he that made all must needs be Lord of all; and the Eternity of GOD:
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for he that made time must needs be before time;
for he that made time must needs be before time;
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and the life of God, for he that made all creatures live, must needs live himselfe;
and the life of God, for he that made all creatures live, must needs live himself;
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the justice of God, that ordaines it to be observed in his creatures, must needs be just in himselfe;
the Justice of God, that ordains it to be observed in his creatures, must needs be just in himself;
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yea of the invisibility of God;
yea of the invisibility of God;
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for if thou canst not see into the substances of things made by him, thou canst not see him that made them.
for if thou Canst not see into the substances of things made by him, thou Canst not see him that made them.
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I might shew you that God is all in all in the creation, that is to say, there is nothing without him,
I might show you that God is all in all in the creation, that is to say, there is nothing without him,
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and all things that it is it is by him:
and all things that it is it is by him:
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but because I shal further have occasion to hold forth the excellency of the Lord to the Creature in the second particular, viz: as he appeares in the Lord Jesus.
but Because I shall further have occasion to hold forth the excellency of the Lord to the Creature in the second particular, videlicet: as he appears in the Lord jesus.
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I passe from the first Creation, the habitation of the first man, the first Adam and his posterity, which is earthly,
I pass from the First Creation, the habitation of the First man, the First Adam and his posterity, which is earthly,
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unto the last Adam, the second man, the Lord from heaven and his generation, the children of the second and new Creation;
unto the last Adam, the second man, the Lord from heaven and his generation, the children of the second and new Creation;
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concluding this Chapter with this, that what I have already said of God is not to define what he is,
concluding this Chapter with this, that what I have already said of God is not to define what he is,
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but to tell us what he is not, that we may not deceive our selves by our proud and vaine apprehensions, in forming a God to our selves;
but to tell us what he is not, that we may not deceive our selves by our proud and vain apprehensions, in forming a God to our selves;
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either with the ignorant, thinking him to be a huge body, or massy substance; or with other that seeme to be wise, dreame of comprehending him;
either 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;
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but rather say at first, he is that he is, but what I know not;
but rather say At First, he is that he is, but what I know not;
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but with the Psalmist, desire to learne in silence, and rejoyce in those appearances of himselfe whereby he gives out himselfe to be knowne after a sort,
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,
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for my eternall happinesse, and the happinesse of all his people.
for my Eternal happiness, and the happiness of all his people.
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Chap. IV. Sheweth what we are to understand by God in Christ, and what Christ is;
Chap. IV. Shows what we Are to understand by God in christ, and what christ is;
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and what the Father, Son, and Spirit are. GOD is in the Creation, but dwels in the Lord Jesus; Christ is Gods habitation;
and what the Father, Son, and Spirit Are. GOD is in the Creation, but dwells in the Lord jesus; christ is God's habitation;
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for in him dwels the fulnesse of the God-Head bodily; the fulnesse of Grace and Truth.
for in him dwells the fullness of the God-Head bodily; the fullness of Grace and Truth.
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In the Creation he is a God over us, in Christ a loving Father to us.
In the Creation he is a God over us, in christ a loving Father to us.
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But seeing this is the great Mystery of Godlinesse, (viz:) God manifest in the flesh, justified in the spirit, seene of Angels, preached unto the Gentiles, beleived on in the world, and received up into glory.
But seeing this is the great Mystery of Godliness, (videlicet:) 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.
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Which mystery is hid from the eyes of the world, and mans vaine imagination fancyes such vaine understanding of it.
Which mystery is hid from the eyes of the world, and men vain imagination fancies such vain understanding of it.
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I shall endeavour to speake more plainely and particularly of it. and shall observe this order:
I shall endeavour to speak more plainly and particularly of it. and shall observe this order:
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1. To shew what we are to understand by God in Christ. 2. How God in Christ unvailes himselfe to the sons of men.
1. To show what we Are to understand by God in christ. 2. How God in christ unvails himself to the Sons of men.
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That we may know what we are to understand by God in Christ, these three things are to be considered,
That we may know what we Are to understand by God in christ, these three things Are to be considered,
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and that from the word Christ, which signifies one Anointed; wherein consider, 1. The Anointer. 2. The Anointed.
and that from the word christ, which signifies one Anointed; wherein Consider, 1. The Anointer. 2. The Anointed.
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3. The Ointment it selfe wherewith he his anointed. Of these in order. 1. The Anointer, giver, dispenser or pourer forth of the ointment, is the Father;
3. The Ointment it self wherewith he his anointed. Of these in order. 1. The Anointer, giver, dispenser or pourer forth of the ointment, is the Father;
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God in all, over all, and above all, for whom are all things, and by whom are all things;
God in all, over all, and above all, for whom Are all things, and by whom Are all things;
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tis that infinite, that incomprehensible majesty, that eternall substance which I have already proved to be incomprehensible.
this that infinite, that incomprehensible majesty, that Eternal substance which I have already proved to be incomprehensible.
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The Scriptures abound in this doctrine.
The Scriptures abound in this Doctrine.
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The spirit of the Lord God is upon me (saith Christ) he hath anointed me. God proclaimes it from heaven, saying, I have found my servant David, (which is the Lord Christ) with my holy oile I have anointed him. The Spirit of the Lord God is upon me (Says 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.
dt n1 pp-f dt n1 np1 vbz p-acp pno11 (vvz np1) pns31 vhz vvn pno11. np1 vvz pn31 p-acp n1, vvg, pns11 vhb vvn po11 n1 np1, (r-crq vbz dt n1 np1) p-acp po11 j n1 pns11 vhb vvn pno31.
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Againe singeth the sweet Psalmist of Israel in the Song that his heart endited or bubled or boyled forth concerning the King;
Again sings the sweet Psalmist of Israel in the Song that his heart endited or bubbled or boiled forth Concerning the King;
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God thy God hath anointed thee; God thy God hath anointed thee;
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This was prefigured, shadowed, pointed at, and typed forth in the Law, by Moses anointing Aaron. This is the Fathers worke.
This was prefigured, shadowed, pointed At, and typed forth in the Law, by Moses anointing Aaron. This is the Father's work.
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Secondly, The subject Anointed is the humane nature in which God was manifested; for he was manifested in the flesh:
Secondly, The Subject Anointed is the humane nature in which God was manifested; for he was manifested in the Flesh:
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It was that particular body of Christ, that the word dwelt in; which was made flesh, and dwelt amongst us:
It was that particular body of christ, that the word dwelled in; which was made Flesh, and dwelled among us:
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and therefore saith the Scripture, he hath Anointed his holy childe Jesus, even Jesus of Nazareth, the son of Mary; of a Virgin: the Son of David, the Son of Abraham, the Son of Man;
and Therefore Says the Scripture, he hath Anointed his holy child jesus, even jesus of Nazareth, the son of Mary; of a Virgae: the Son of David, the Son of Abraham, the Son of Man;
cc av vvz dt n1, pns31 vhz vvn po31 j n1 np1, av np1 pp-f np1, dt n1 pp-f np1; pp-f dt n1: dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f n1;
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who is called, The man Christ Jesus: It was that particular person who was the subject of this anointing.
who is called, The man christ jesus: It was that particular person who was the Subject of this anointing.
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Now the humane nature is nothing else but a fleshly body, and humane soul united in one;
Now the humane nature is nothing Else but a fleshly body, and humane soul united in one;
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which humanity is proper to all men, yet so that every man hath the whole humane nature in himself:
which humanity is proper to all men, yet so that every man hath the Whole humane nature in himself:
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and so was this person, this man Christ, this humane nature consisting of body and spirit in one person, was the Subject of the Anointing.
and so was this person, this man christ, this humane nature consisting of body and Spirit in one person, was the Subject of the Anointing.
cc av vbds d n1, d n1 np1, d j n1 vvg pp-f n1 cc n1 p-acp crd n1, vbds dt j-jn pp-f dt vvg.
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Thirdly, The Ointment it self remains to be declared, which is that holy Oyle with which our Jesus is Anointed; which Ointment hath severall names in Scripture to declare its worth and nature.
Thirdly, The Ointment it self remains to be declared, which is that holy Oil with which our jesus is Anointed; which Ointment hath several names in Scripture to declare its worth and nature.
ord, dt n1 pn31 n1 vvz pc-acp vbi vvn, r-crq vbz cst j n1 p-acp r-crq po12 np1 vbz vvn; r-crq n1 vhz j n2 p-acp n1 pc-acp vvi po31 n1 cc n1.
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It is the Spirit of God, therefore saith Christ, The Spirit of the Lord is upon me, he hath anointed me.
It is the Spirit of God, Therefore Says christ, The Spirit of the Lord is upon me, he hath anointed me.
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With my holy Oyle, saith the Lord, I have anointed him; which is the Oyle of joy and gladnesse, the holy Ghost and power:With my holy Oil, Says the Lord, I have anointed him; which is the Oil of joy and gladness, the holy Ghost and power:
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Which Oyle is sweetly tipified forth to us by the holy Oyle mentioned by Moses, whose composition consists of principall spices, as pure Mirrbe, sweet Calamus, sweet Cynnamon, Cassia and Oyle olive;
Which Oil is sweetly tipified forth to us by the holy Oil mentioned by Moses, whose composition consists of principal spices, as pure Mirrbe, sweet Calamus, sweet Cynnamon, Cassia and Oil olive;
r-crq n1 vbz av-j vvn av p-acp pno12 p-acp dt j n1 vvn p-acp np1, rg-crq n1 vvz pp-f j-jn n2, p-acp j vvi, j fw-la, j n1, n1 cc n1 n1;
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wherein, though misteriously, yet very excellently is deciphered the very nature of the Sprtit of the Lord Jesus:
wherein, though mysteriously, yet very excellently is deciphered the very nature of the Sprtit of the Lord jesus:
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for the nature of that composition is such, that it is of singuler vertue, being soveraign for the brain, comfortable for the heart, and wholsome for the liver, the three natural fountains and springs of the naturall bodies life, purging from evil humors, mollifying and softning the body, enabling the body to performe its naturall, vitall and animall faculties:
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 humours, mollifying and softening the body, enabling the body to perform its natural, vital and animal faculties:
c-acp dt n1 pp-f d n1 vbz d, cst pn31 vbz pp-f j n1, vbg j-jn p-acp dt n1, j p-acp dt n1, cc j p-acp dt n1, dt crd j n2 cc n2 pp-f dt j ng1 n1, vvg p-acp j-jn n2, j-vvg cc j-vvg dt n1, vvg dt n1 pc-acp vvi po31 j, j cc n1 n2:
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Which is abundantly, yea, superlatively true of the Spirit, that gives to a Saint being, wisdome, understanding, light, life, power, love and increase to a Saint;
Which is abundantly, yea, superlatively true of the Spirit, that gives to a Saint being, Wisdom, understanding, Light, life, power, love and increase to a Saint;
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softning the hardest heart, moistening and relenting the most flinty spirit;
softening the Hardest heart, moistening and relenting the most flinty Spirit;
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purging and scouring away effectually all drossy, cholerick, passionate, idle, melancholy, earthly and evill humors of sin and corruption;
purging and scouring away effectually all drossy, choleric, passionate, idle, melancholy, earthly and evil humours of since and corruption;
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fitting and enabling the soule, to runne the waies of Gods commands; preserving the soule from sins venome and poison;
fitting and enabling the soul, to run the ways of God's commands; preserving the soul from Sins venom and poison;
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keeping it from corruption or putrefaction.
keeping it from corruption or putrefaction.
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And wheras none was permitted to make any after the likenesse of that composition, It declares and proclaimes aloud the contrariety of the true Spirit to all pretences of it,
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 pretences of it,
cc cs pix vbds vvn pc-acp vvi d p-acp dt n1 pp-f d n1, pn31 vvz cc vvz av dt n1 pp-f dt j n1 p-acp d n2 pp-f pn31,
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or counterfeitings of it, which are the powers, signes and lying wonders of the man of sinne, which Christ, through the brightnesse of his coming, will destroy.
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.
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Thus briefly have I handled the three essential things to be considered in the true knowledge of God in Christ.
Thus briefly have I handled the three essential things to be considered in the true knowledge of God in christ.
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Now know this, That neither of these three, abstracted from the other, is the Lords Christ;
Now know this, That neither of these three, abstracted from the other, is the lords christ;
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tis the composition or conjunction of these three in one person, that makes this Christ; therefore is it said, The word was with GOD, and was GOD;
this the composition or conjunction of these three in one person, that makes this christ; Therefore is it said, The word was with GOD, and was GOD;
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and yet was made flesh: which leads us to the consideration of the various manifestations of God,
and yet was made Flesh: which leads us to the consideration of the various manifestations of God,
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as they are one in Christ Jesus.
as they Are one in christ jesus.
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There are three that beare Record in heaven, the Father, Sonne and holy Ghost or Spirit, and these three are one; There Are three that bear Record in heaven, the Father, Son and holy Ghost or Spirit, and these three Are one;
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viz One God and one in the man Jesus Christ. These three are not three Gods, but one.videlicet One God and one in the man jesus christ. These three Are not three God's, but one.
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God is made manifest after three manner of wayes, that is to say, God the Father conceived his word in his owne minde, which is his sonne, eternally brought up with him; his wisedome, daily his delight;
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;
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it is his light whereby he knowes himselfe, and brings forth every thing by himselfe.
it is his Light whereby he knows himself, and brings forth every thing by himself.
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For by his word, that is to say, himselfe in a way of activity, or doing, or wisedome, made the worlds:
For by his word, that is to say, himself in a Way of activity, or doing, or Wisdom, made the world's:
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the word was in himselfe producing every thing below himselfe, and the spirit is the mutuall kindnesse each of other, which is actively eternall.
the word was in himself producing every thing below himself, and the Spirit is the mutual kindness each of other, which is actively Eternal.
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The spirit is sometimes taken for the power of God, susteining all things, producing all things:
The Spirit is sometime taken for the power of God, sustaining all things, producing all things:
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sometimes for the influence of the Fathers love shed abroad in the heart: and this is the Spirit of God, the Comforter in the Gospell;
sometime 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;
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so that all these are one, agree in one; and what may be attributed to the one, doth agree to the other;
so that all these Are one, agree in one; and what may be attributed to the one, does agree to the other;
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So that these three are not three distinct substances or persons in the common and most knowne acceptation of the word, viz: a particular and individuall substance or being, distinct from another.
So that these three Are not three distinct substances or Persons in the Common and most known acceptation of the word, videlicet: a particular and Individu substance or being, distinct from Another.
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In this sense I say, there are not three persons in God, for this is to make three Gods;
In this sense I say, there Are not three Persons in God, for this is to make three God's;
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but because the Scriptures no where saith there are three persons, I hope the word (invented by mans wisedome) shall not be imposed on any as a snare:
but Because the Scriptures no where Says there Are three Persons, I hope the word (invented by men Wisdom) shall not be imposed on any as a snare:
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let us more look to things then words. I say according to the Scriptures, there are three that beare Record in Heaven:
let us more look to things then words. I say according to the Scriptures, there Are three that bear Record in Heaven:
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the Father, viz: the infinite being, the begetter of the Son:
the Father, videlicet: the infinite being, the begetter of the Son:
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and the Son, viz: the expresse image of God, the reflection or likenesse of himselfe, which is the word begotten of the Father;
and the Son, videlicet: the express image of God, the reflection or likeness of himself, which is the word begotten of the Father;
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and the spirit the mutuall kindnesse, love, and communication of the Father and the Son; for God is love:
and the Spirit the mutual kindness, love, and communication of the Father and the Son; for God is love:
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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;
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 dwelled among us;
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and the Spirit is in him, viz: the eternall love of the Father, the sweet and heavenly influences thereof;
and the Spirit is in him, videlicet: the Eternal love of the Father, the sweet and heavenly influences thereof;
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it is given to him without measure, So that God manifested in the flesh in a way of union is Christ;
it is given to him without measure, So that God manifested in the Flesh in a Way of Union is christ;
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for all that may be knowne, or understood, or enjoyed of God, is in the Lord Jesus. Nay further;
for all that may be known, or understood, or enjoyed of God, is in the Lord jesus. Nay further;
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what ever God is to a Saint, he is it in Christ Jesus, for the fulnesse of the God-head dwelt in him bodily, that is to say, God in his highest manifestation of himselfe in power, grace and truth, &c. For he was full of grace and truth.
what ever God is to a Saint, he is it in christ jesus, for the fullness of the Godhead dwelled 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.
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The sum of what I have said or can say in this particular (which notwithstanding I must confesse comes infinitely short of the height of its glory) is that the conjunction of Father, Son and Spirit,
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,
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after a spiritual and wonderfull manner, in the man Jesus Christ, is the Lords Christ. So that God in Christ, is God the Father dwelling in,
After a spiritual and wonderful manner, in the man jesus christ, is the lords christ. So that God in christ, is God the Father Dwelling in,
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and uniting the humane nature after a wonderfull and unspeakable manner to himselfe; and therefore is Christ called God and Man:
and uniting the humane nature After a wonderful and unspeakable manner to himself; and Therefore is christ called God and Man:
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and because of this union, Christ sometimes speaks as he is man, and so dies;
and Because of this Union, christ sometime speaks as he is man, and so die;
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sometimes as the Word, which is God in him, and so he raiseth himself from the dead, sometimes in a way of union,
sometime as the Word, which is God in him, and so he Raiseth himself from the dead, sometime in a Way of Union,
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and so he is the Mediator between God and Man, the Man Christ Jesus.
and so he is the Mediator between God and Man, the Man christ jesus.
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Chap. V. Sheweth how God in Christ unvailes himself to the sonnes of men;
Chap. V. Shows how God in christ unvails himself to the Sons of men;
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wherein is shewn that Christ is our Priest, and the manner of his Consecration and fitnesse for his Office.
wherein is shown that christ is our Priest, and the manner of his Consecration and fitness for his Office.
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HAving shewed what we are to understand by God in Christ, and what the Lords Christ is;
HAving showed what we Are to understand by God in christ, and what the lords christ is;
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I am come now to shew, that Christ was not anointed for himself only, but that he might communicate of his fulnesse to others:
I am come now to show, that christ was not anointed for himself only, but that he might communicate of his fullness to Others:
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which appeares in these two considerations.
which appears in these two considerations.
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First in that Christ was designed by the Father, or set apart, or ••secrated to a glorious work.
First in that christ was designed by the Father, or Set apart, or ••secrated to a glorious work.
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Secondly, in that Christ is made fit, capable and able effectually to performe whatever worke was imposed on him, which his being anointed holds forth to us: Of these in order.
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.
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In Christ's designation to a worke, there are two things to be observed: 1. What the worke is that Christ is consecrated to.
In Christ's designation to a work, there Are two things to be observed: 1. What the work is that christ is consecrated to.
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2. The manner of his consecration.
2. The manner of his consecration.
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Concerning the worke it selfe, it is a three-fold office or ministry, viz: a Priestly, Propheticall,
Concerning the work it self, it is a threefold office or Ministry, videlicet: a Priestly, Prophetical,
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and Kingly office, wherein all the appearance of the love, wisedome or power of God, are clearly made manifest.
and Kingly office, wherein all the appearance of the love, Wisdom or power of God, Are clearly made manifest.
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I shall speake of these in order.
I shall speak of these in order.
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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.
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.
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Secondly, The Sacrifice be offers: For he is not a Priest, but in reference to his offering of Sacrifice.
Secondly, The Sacrifice be offers: For he is not a Priest, but in Referente to his offering of Sacrifice.
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The Priest is Jesus Christ, even the man Christ, whom I have already discovered to be the anointed of the Father;
The Priest is jesus christ, even the man christ, whom I have already discovered to be the anointed of the Father;
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even this man that that an unchangable Priesthood, who is the Son of God according to the divine nature, and humane nature;
even this man that that an unchangeable Priesthood, who is the Son of God according to the divine nature, and humane nature;
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it is he that is our High Priest.
it is he that is our High Priest.
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But now seeing no man takes this honour to himselfe, but he that is called of God as was Aaron.
But now seeing no man Takes this honour to himself, but he that is called of God as was Aaron.
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So also Christ glorified not himselfe to be made an High Priest; but he did it that said unto him, Thou art my Son this day have I begotten thee.
So also christ glorified not himself to be made an High Priest; but he did it that said unto him, Thou art my Son this day have I begotten thee.
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The Father anointed him, as I have showne more at large before, and now shall shew you the manner of his consecration. Which was
The Father anointed him, as I have shown more At large before, and now shall show you the manner of his consecration. Which was
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1. With an oath (saith the Psalmist) The Lord hath sworne, and will not repent, Thou art a Priest for ever after the Order of Melchisedeck:
1. With an oath (Says the Psalmist) The Lord hath sworn, and will not Repent, Thou art a Priest for ever After the Order of Melchisedeck:
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needs must we conclude, the matter is of great concernment that is mannaged with so much solemnity.
needs must we conclude, the matter is of great concernment that is managed with so much solemnity.
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That God should with an oath confirme it, it hath much weight in it:
That God should with an oath confirm it, it hath much weight in it:
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An oath amongst men puts an end of strife, and seales up the matter in question.
an oath among men puts an end of strife, and Seals up the matter in question.
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Men in all ages, as I have said before, being convicted in their consciences that God is displeased,
Men in all ages, as I have said before, being convicted in their Consciences that God is displeased,
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and must be pacified, have had their Priests to accomplish that service; Nay the Lord appointed many Priests to offer Sacrifice to himself:
and must be pacified, have had their Priests to accomplish that service; Nay the Lord appointed many Priests to offer Sacrifice to himself:
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But now that he might make it appear;
But now that he might make it appear;
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that none of these were his eternal Priests, that he might put all out of doubt,
that none of these were his Eternal Priests, that he might put all out of doubt,
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and clearly reveal his own mind, and the immutability of his counsell, sweares by himselfe (there being none greater then himselfe to sweare by) that he had made, established and consecrated the Lord Christ to be the everlasting Priest, upon whom he had conferred his everlasting Priesthood.
and clearly reveal his own mind, and the immutability of his counsel, swears by himself (there being none greater then 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.
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The Priests of old were made without an oath;
The Priests of old were made without an oath;
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but Christ with an oath, by him that said unto him, Thou art a Priest for ever:
but christ with an oath, by him that said unto him, Thou art a Priest for ever:
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As if God should have said, Son, its true, there have beene many Priests that I have made,
As if God should have said, Son, its true, there have been many Priests that I have made,
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but they are dying Priests, and their Priesthood is but a shadow or type of thine which I commit to thee;
but they Are dying Priests, and their Priesthood is but a shadow or type of thine which I commit to thee;
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for thou art my well-beloved, and shalt not dye, of thy Priesthood there shall be no end;
for thou art my well-beloved, and shalt not die, of thy Priesthood there shall be no end;
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for I have said, yea I have sworne it, and cannot lye. for I have said, yea I have sworn it, and cannot lie.
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The Priests of old were consecrated by the powring Oyle on their heads, and the putting on of the holy garments: so our High Priest was set a part for this office by that holy Oyntment, even the power and Spirit of the most high, by the voice from the most excellent glory, that gave this Record of him, This is my well-beloved Son, in whom I am well pleased.
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 a part for this office by that holy Ointment, even the power and Spirit of the most high, by the voice from the most excellent glory, that gave this Record of him, This is my well-beloved Son, in whom I am well pleased.
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The Lord Christ ministers in the Sanctuary with the oyle of joy, gladnesse, and acceptation powred on him, with the garments of righteousnesse and salvation.
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.
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Aaron and his Sons had garments, yea holy garments for glory and for beauty; which garments were most exquisitely made for workmanship;Aaron and his Sons had garments, yea holy garments for glory and for beauty; which garments were most exquisitely made for workmanship;
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wise-hearted men filled with wisedome by the Lord, being onely appointed to make them. wisehearted men filled with Wisdom by the Lord, being only appointed to make them.
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Whose composition was of the most beautifull, glorious and rich materials, gold, purple, scarlet and fine linnen; which excellently type forth the glory of our High Priest who stands before God in rich, pure, spotlesse, bright, shining,
Whose composition was of the most beautiful, glorious and rich materials, gold, purple, scarlet and fine linen; which excellently type forth the glory of our High Priest who Stands before God in rich, pure, spotless, bright, shining,
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and incorruptible garments, being filled, covered and cloathed with the glory of God, and being adorned with the beauty of the most High;
and incorruptible garments, being filled, covered and clothed with the glory of God, and being adorned with the beauty of the most High;
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for he was, and is the expresse image of his Fathers beauty.
for he was, and is the express image of his Father's beauty.
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Aaron was appointed to beare the names of the Children of Israel upon the Ephod upon his Shoulder,Aaron was appointed to bear the names of the Children of Israel upon the Ephod upon his Shoulder,
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and upon the Breastplate of judgement, upon his heart, engraven in precious stones;
and upon the Breastplate of judgement, upon his heart, engraven in precious stones;
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which shewes that our High Priest the Lord Jesus, administers before the Lord, with all his Saints engraven upon his heart, in beauty and glory.
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.
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Thus briefly having taken a view of the manner of our Jesus his consecration to his office, let us by divine assistance consider,
Thus briefly having taken a view of the manner of our jesus his consecration to his office, let us by divine assistance Consider,
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The ability to mannage that office; the worke being of such an infinite extent, requires a person of answerable abilities:
The ability to manage that office; the work being of such an infinite extent, requires a person of answerable abilities:
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which we shall easily finde to be in the Lord Jesus, if we consider, First, The dignity of his person.
which we shall Easily find to be in the Lord jesus, if we Consider, First, The dignity of his person.
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Secondly, The excellency of his endowments.
Secondly, The excellency of his endowments.
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1. For the first, it will appeare, if we consider that he is the Sonne of God, one begotten of the Father,
1. For the First, it will appear, if we Consider that he is the Son of God, one begotten of the Father,
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yea, the delight of the Lord; he is the first borne among many brethren. Priests of old were of the first borne among the family;
yea, the delight of the Lord; he is the First born among many brothers. Priests of old were of the First born among the family;
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so is our Jesus the beginning of the Creation of God; the first borne from the dead;
so is our jesus the beginning of the Creation of God; the First born from the dead;
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the onely begotten Son, that is to say, the Chiefe; none begotten to be a Saviour, an everlasting Deliverer of his brethren, besides himselfe;
the only begotten Son, that is to say, the Chief; none begotten to be a Saviour, an everlasting Deliverer of his brothers, beside himself;
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he is Alpha and Omega, the first and the last, begotten in his Fathers likenesse; the expresse image of his Fathers person;
he is Alpha and Omega, the First and the last, begotten in his Father's likeness; the express image of his Father's person;
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White and ruddy (as saith the Spouse) the chiefest among ten thousand, or thousand thousands. White and ruddy (as Says the Spouse) the chiefest among ten thousand, or thousand thousands.
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2. For the excellency of his qualifications, consider, First, His relation to God; he was the Son of God;
2. For the excellency of his qualifications, Consider, First, His Relation to God; he was the Son of God;
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and to man, he was made flesh; he was of such a nature, that he stood related so to God and man,
and to man, he was made Flesh; he was of such a nature, that he stood related so to God and man,
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as he knew how to preserve both the glory of God, and the happinesse of the creature, that so divine justice might be compleatly satisfied,
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,
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and mercy admirably advanced in the creatures salvation. Secondly, His interest in God and man; he was not onely related to them, but had a deepe interest in them both:
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:
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To God he was a Companion, therefore God cals him, the man his fellow. Moses of old was prevalent with God, but our Jesus much more.
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.
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Moses as a servant, Jesus as a son and heire; to Man as a faithfull brother, friend, yea companion, and fellow sufferer;Moses as a servant, jesus as a son and heir; to Man as a faithful brother, friend, yea Companion, and fellow sufferer;
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he was tempted, that he might be able to succour us being tempted. Likewise he is the Fathers beloved, whom God can deny nothing;he was tempted, that he might be able to succour us being tempted. Likewise he is the Father's Beloved, whom God can deny nothing;
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to the Saints advocate that will lose nothing for want of asking.
to the Saints advocate that will loose nothing for want of asking.
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Thirdly, His will, power, love, wisedome and delight, concurred in fitting him to be such a Priest;
Thirdly, His will, power, love, Wisdom and delight, concurred in fitting him to be such a Priest;
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his love sets all on worke, both power and wisedome; he is the power of God and the wisedome of God.
his love sets all on work, both power and Wisdom; he is the power of God and the Wisdom of God.
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Fourthly, He is without spot or blemish;
Fourthly, He is without spot or blemish;
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the Priests of old were forced to offer for their owne sinnes daily, but our Jesus had no sinne to offer for:
the Priests of old were forced to offer for their own Sins daily, but our jesus had no sin to offer for:
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He was like to us in all things, sinne onely excepted. There was no guile found in his mouth. He was like to us in all things, sin only excepted. There was no guile found in his Mouth.
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Yea, such an High Priest became us, who is holy, harmlesse, undefiled, seperate from sinners, made higher then the heavens, able to save to the uttermost.
Yea, such an High Priest became us, who is holy, harmless, undefiled, separate from Sinners, made higher then the heavens, able to save to the uttermost.
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Lastly, Our High Priest was a High Priest of an Incorruptible nature, one that continueth for ever.
Lastly, Our High Priest was a High Priest of an Incorruptible nature, one that Continueth for ever.
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The High Priests under the Law by reason of death continued not; but Jesus is a High Priest for ever after the order of Melchisedeck:
The High Priests under the Law by reason of death continued not; but jesus is a High Priest for ever After the order of Melchisedeck:
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that is to say, without Father or Mother;
that is to say, without Father or Mother;
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he was not of the off-spring of the Priests, but of Judah; without beginning or end of dayes, who ever liveth to intercede for us.
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.
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Thus much briefly to the first, viz: concerning the Priest himselfe.
Thus much briefly to the First, videlicet: Concerning the Priest himself.
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Chap. VII. Sheweth what the Sacrifice is Christ offered. THE Sacrifice it selfe that is offered is next to be spoken of;
Chap. VII. Shows what the Sacrifice is christ offered. THE Sacrifice it self that is offered is next to be spoken of;
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for every High Priest is ordained to offer gifts and sacrifices: Wherefore it is of necessity that this man (viz: for every High Priest is ordained to offer Gifts and Sacrifices: Wherefore it is of necessity that this man (videlicet:
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Jesus) have somewhat to offer. The Scriptures are exceeding full in declaring this Sacrifice.
jesus) have somewhat to offer. The Scriptures Are exceeding full in declaring this Sacrifice.
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That I may a little describe this Sacrifice in the excellency of it, I will observe this order. 1. To shew 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.
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.
cst pns11 vmb dt j vvi d n1 p-acp dt n1 pp-f pn31, pns11 vmb vvi d n1. crd p-acp vvi pn22 r-crq dt n1 vbz, np1 vvz. crd uh-crq av pn31 vbds vvn. crd dt n1 c-crq pn31 vbds vvn. crd dt n1 c-crq pn31 vbds vvn. crd dt j n1 pp-f d n1. crd c-crq po12 n1 vvn a-acp d n1. crd p-acp ro-crq pn31 vbds vvn. crd p-acp ro-crq pn31 vbds vvn. crd dt n1, n2 cc n1 pp-f d n1. pp-f d p-acp n1.
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First, The Sacrifice it selfe is the Lord Jesus Christ. When burnt offerings and sacrifices God would not, Christ came to do his will. First, The Sacrifice it self is the Lord jesus christ. When burned offerings and Sacrifices God would not, christ Come to do his will.
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This is held forth to us in the Scriptures by severall expressions; all centring in one thing, namely, In this sacrifice, as first, by giving himselfe;
This is held forth to us in the Scriptures by several expressions; all centring in one thing, namely, In this sacrifice, as First, by giving himself;
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as saith our Apostle, Who gave himselfe for our sinnes.
as Says our Apostle, Who gave himself for our Sins.
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Againe saith Paul, Who hath loved us, and given himselfe for us an offering and a sacrifice to God.
Again Says Paul, Who hath loved us, and given himself for us an offering and a sacrifice to God.
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The Priests of old offered goats and lambs, and the like, but our High Priest a better sacrifice, even himselfe:
The Priests of old offered Goats and Lambs, and the like, but our High Priest a better sacrifice, even himself:
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Secondly, By powring out his bloud, all things almost under the Law were sprinkled and purified with bloud,
Secondly, By Pouring out his blood, all things almost under the Law were sprinkled and purified with blood,
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for without bloud there was no remission;
for without blood there was no remission;
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the patterns of things in the heavens were purged with the bloud of buls and goates,
the patterns of things in the heavens were purged with the blood of Bulls and Goats,
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but the heavenly things themselves with better sacrifices, namely, with the bloud of Christ himselfe. The bloud of beasts sprinkled upon the uncleane, sanctified to the purifying of the flesh;
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;
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but Christ's bloud was the Sacrifice for the purifying of the heavenly things, viz: the Saints bodies and spirits.
but Christ's blood was the Sacrifice for the purifying of the heavenly things, videlicet: the Saints bodies and spirits.
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To this the Scripture gives a large Record;
To this the Scripture gives a large Record;
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In whom we have redemption through his bloud (as Paul saith) even the bloud of the crosse, that bloud that issued forth frow the side of our Jesus, whom one of the Souldiers peirced. In whom we have redemption through his blood (as Paul Says) even the blood of the cross, that blood that issued forth frow the side of our jesus, whom one of the Soldiers pierced.
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The High Priest under the Law went into the second Tabernacle once every yeare, not without bloud, which he offered for himselfe and the errours of the people:
The High Priest under the Law went into the second Tabernacle once every year, not without blood, which he offered for himself and thee errors of the people:
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but our Christ entred into the most holy place by his owne bloud, which is called the bloud of sprinkling, which Christ poured forth when he suffered without the gate,
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,
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even his owne precious bloud, which is the bloud of God. This is he that came by water and bloud, even Jesus Christ. even his own precious blood, which is the blood of God. This is he that Come by water and blood, even jesus christ.
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This was part of that new Song the 24 Elders sang, when they fell downe before the Lambe, saying, Thou wast slaine and hast redeemed us by thy bloud:
This was part of that new Song the 24 Elders sang, when they fell down before the Lamb, saying, Thou wast slain and haste redeemed us by thy blood:
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even his bloud whose vesture was dipt in bloud. Therefore Christs bloud is called, the bloud of the Covenant: of the everlasting Covenant.
even his blood whose vesture was dipped in blood. Therefore Christ blood is called, the blood of the Covenant: of the everlasting Covenant.
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But peradventure some will be ready to say, who seeme to be very spirituall, That, that bloud that washes us, is not the bloud poured forth upon the Crosse;
But Peradventure Some will be ready to say, who seem to be very spiritual, That, that blood that washes us, is not the blood poured forth upon the Cross;
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for that was spilt upon the ground, but it is a spirituall bloud; for that was spilled upon the ground, but it is a spiritual blood;
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and therefore saith Christ, He that eateth my body, and drinketh my bloud shall never dye:
and Therefore Says christ, He that Eateth my body, and Drinketh my blood shall never die:
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which seemes to imply some other bloud. To which I answer,
which seems to imply Some other blood. To which I answer,
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1. By the bloud of Christ we are to understand, not onely the bloud sned forth from his side,
1. By the blood of christ we Are to understand, not only the blood sned forth from his side,
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as a naturall eye might see it, but the same bloud in the virtue of it, which bloud is the sacrifice.
as a natural eye might see it, but the same blood in the virtue of it, which blood is the sacrifice.
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So he that drinketh Christs bloud partakes of the excellent benefit that redounds through Christs bloud, which in due time I shall shew you more fully.
So he that Drinketh Christ blood partakes of the excellent benefit that redounds through Christ blood, which in due time I shall show you more Fully.
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2. By this word Bloud, we must know the death of Christ to be concluded, and his body included.
2. By this word Blood, we must know the death of christ to be concluded, and his body included.
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All Christs suffering center in one word, namely, his Bloud, which holds forth all his sufferings upon the Crosse:
All Christ suffering centre in one word, namely, his Blood, which holds forth all his sufferings upon the Cross:
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And therefore in the next place the Scripture declares this sacrifice.
And Therefore in the next place the Scripture declares this sacrifice.
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3. To be the offering up of his body, Christ gave up his body to death, to suffer all the wrath of man,
3. To be the offering up of his body, christ gave up his body to death, to suffer all the wrath of man,
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and to become an offering for sinne: therefore it is called the offering of the body of Christ. and to become an offering for sin: Therefore it is called the offering of the body of christ.
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So saith Peter, he bare our sinnes in his owne body, even in the body of his flesh.
So Says Peter, he bore our Sins in his own body, even in the body of his Flesh.
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By which body we are to understand himselfe, his bloud: for every one of these words are wound interchangably each in other.
By which body we Are to understand himself, his blood: for every one of these words Are wound interchangeably each in other.
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Thus Christ gives his body to be eaten, that is to say, the fruit of the offering up his body;
Thus christ gives his body to be eaten, that is to say, the fruit of the offering up his body;
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he gives his body for us that the fruit of that body might redound to us.
he gives his body for us that the fruit of that body might redound to us.
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4. It is said, He made his soule an offering for sinne. The Lord Christ offered up the whole man, body and spirit;
4. It is said, He made his soul an offering for sin. The Lord christ offered up the Whole man, body and Spirit;
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he loved not his life, but poured forth his soule, and underwent the whole curse, wrath and vengeance of the most High in 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.
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5. Christ sayes, he layes downe his life for us, yea, he gave his life a ransome for many. In this word all the other are contained.
5. christ Says, he lays down his life for us, yea, he gave his life a ransom for many. In this word all the other Are contained.
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Therefore it is so often said in the Scriptures, we are saved by his death, and by his sufferings.
Therefore it is so often said in the Scriptures, we Are saved by his death, and by his sufferings.
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So that all these tearmes of Christ giving himselfe, pouring forth his bloud, giving his owne body, making his soule an offering for sin, laying downe his life, dying and suffering for us, are all one sacrifice;
So that all these terms of christ giving himself, pouring forth his blood, giving his own body, making his soul an offering for since, laying down his life, dying and suffering for us, Are all one sacrifice;
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one is diffused into all, and all center in every one.
one is diffused into all, and all centre in every one.
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Chap. VIII. Sheweth how often this Sacrifice was offered; the place where, and the time when it was offered.
Chap. VIII. Shows how often this Sacrifice was offered; the place where, and the time when it was offered.
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THUS through the power and virtue of this sacrifice; having declared what it is, we come now to consider,
THUS through the power and virtue of this sacrifice; having declared what it is, we come now to Consider,
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1. How often this sacrifice was offered.
1. How often this sacrifice was offered.
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The Priests under the Law went into the holy place every year, they offered sacrifice continually;
The Priests under the Law went into the holy place every year, they offered sacrifice continually;
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But our Jesus by one sacrifice hath done away sinne. The multiplicity of the legall sacrifices argued their imperfection;
But our jesus by one sacrifice hath done away sin. The Multiplicity of the Legal Sacrifices argued their imperfection;
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for those Priests daily ministring, offered sometimes the same sacrifice which could never take away sinne;
for those Priests daily ministering, offered sometime the same sacrifice which could never take away sin;
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but this Man, saith the Spirit, after he had offered one sacrifice for sinnes, for ever sate downe on the right hand of God, holding forth the worke was done that Christ might sit still, needing no more offering;
but this Man, Says the Spirit, After he had offered one sacrifice for Sins, for ever sat down on the right hand of God, holding forth the work was done that christ might fit still, needing no more offering;
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And whereas it is said, He sat down on Gods right hand, it declares he had done his worke, and the Father accepted it;
And whereas it is said, He sat down on God's right hand, it declares he had done his work, and the Father accepted it;
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or else he should never have beene placed in the throne of victory, at his Fathers right hand.
or Else he should never have been placed in the throne of victory, At his Father's right hand.
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Christ was once, (and but once) offered to beare the sinnes of many.
christ was once, (and but once) offered to bear the Sins of many.
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Many talke of Christs dying still in us, and the like, but indeed instead of exalting Christ (as they pretend to do) they ranke him onely in the Leviticall Priesthood,
Many talk of Christ 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,
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and instead of holding forth his perfection, they render him imperfect, and quite contradict the aforenamed Scriptures.
and instead of holding forth his perfection, they render him imperfect, and quite contradict the aforenamed Scriptures.
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3. The place where Christ was offered deserves our consideration;
3. The place where christ was offered deserves our consideration;
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for it is not said in vaine, that he suffered without the gate upon the Crosse, and that betweene two theeves, it shewes the descension of our Saviour into the lowest, vilest, contemptiblest estate and condition that could be.
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 Saviour into the lowest, Vilest, contemptiblest estate and condition that could be.
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Christ died at Jerusalem, a City, not in the heart: but in Judea in the world.
christ died At Jerusalem, a city, not in the heart: but in Judea in the world.
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I mind this the rather, because some think the death of Christ at Jerusalem not at all to concerne them,
I mind this the rather, Because Some think the death of christ At Jerusalem not At all to concern them,
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but they look for Christs death within them, whereas in the Scriptures nothing is more cleare then this, that Christs death at Jerusalem is the offering for sin, not Christs death in any ones heart;
but they look for Christ death within them, whereas in the Scriptures nothing is more clear then this, that Christ death At Jerusalem is the offering for since, not Christ death in any ones heart;
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The Scriptures warrant no such kinde of language;
The Scriptures warrant no such kind of language;
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I confesse I know thus 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 poore soule can take no comfort in it, notwithstanding this is as certaine, he that enjoyes not Christ in him as a fruit of that one offering at Ierusalem, enjoyes him not at all.
I confess I know thus 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 as certain, he that enjoys not christ in him as a fruit of that one offering At Ierusalem, enjoys him not At all.
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The Scriptures often speake of our being dead with Christ, that is to say, being implanted into the likenesse of his death, by being dead to sinne and to iniquity:
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:
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but no where speake of Christ being dead in us, as the sacrifice by which we are saved.
but no where speak of christ being dead in us, as the sacrifice by which we Are saved.
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If Christ be in us, the body is dead (not Christ) because of sin:
If christ be in us, the body is dead (not christ) Because of since:
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and the spirit is alive because of righteousnesse. Christs death hath a virtue in us, namely, destroying sinne, and becoming a quickning spirit.
and the Spirit is alive Because of righteousness. Christ death hath a virtue in us, namely, destroying sin, and becoming a quickening Spirit.
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4. Concerning the time of this sacrifice being offered; In the fulnesse of time (saith the Lord) God sent forth his Son;
4. Concerning the time of this sacrifice being offered; In the fullness of time (Says the Lord) God sent forth his Son;
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it was in the last dayes, 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,
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,
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and in divers manners spake in times past unto the Fathers by the Prophets, hath in these last dayes spoken unto us by his Son, who once in the end of the world appeared to put away sin by the Sacrifice of himself: and in diverse manners spoke in times passed unto the Father's by the prophets, hath in these last days spoken unto us by his Son, who once in the end of the world appeared to put away since by the Sacrifice of himself:
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that is to say, in these last daies Christ appeared, and offered up himselfe, to put an end to all other offerings, and to put away sin.
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 since.
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This Christ did in the daies of Pontius Pilate, and Caiaphas the Highpriest, which was many yeares since.
This christ did in the days of Pontius Pilate, and Caiaphas the High priest, which was many Years since.
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But I know some are ready to object and say, How can this be? For he was a Lambe slaine before the foundation of the World;
But I know Some Are ready to Object and say, How can this be? For he was a Lamb slain before the Foundation of the World;
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which if true, how is it that he was slain in time, at Jerusalem; except he was often slaine? which if true, how is it that he was slave in time, At Jerusalem; except he was often slain?
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I Answer, It is very true that Christ was slain but once, according to the Scriptures, and that in time;
I Answer, It is very true that christ was slave but once, according to the Scriptures, and that in time;
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in the end of the world: in the end of the world:
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and yet as true, if truely understood, that hee was slaine before the foundation of the World:
and yet as true, if truly understood, that he was slain before the Foundation of the World:
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Which I shall demonstrate clearly from the Scriptures. To see the truth clearly, Wee must consider Christ Jesus in his death.
Which I shall demonstrate clearly from the Scriptures. To see the truth clearly, we must Consider christ jesus in his death.
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1. In the decree of God;
1. In the Decree of God;
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and so he was fore-ordained 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, councel and purpose of the Lord;
and so he was foreordained before the Foundation of the World: And all things were present before the Lord before they had being in Referente to us, they were in the Decree, council and purpose of the Lord;
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so was the Lord Christ in Gods decree and councel before the World. He calleth things that are not, as though they were.
so was the Lord christ in God's Decree and council before the World. He calls things that Are not, as though they were.
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What are only actually alone with us in time, were truely present with him before all time, who is not included in any time.
What Are only actually alone with us in time, were truly present with him before all time, who is not included in any time.
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2. In the vertue of his death;
2. In the virtue of his death;
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and so he was slain before the foundation of the world: Christs death had an influence into the times past,
and so he was slave before the Foundation of the world: Christ death had an influence into the times past,
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as well as times to come; therefore called, The blood of the Covenant;
as well as times to come; Therefore called, The blood of the Covenant;
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Now we must know, that there was a Covenant made between God and Christ; wherein it was agreed that Christ should die in time;
Now we must know, that there was a Covenant made between God and christ; wherein it was agreed that christ should die in time;
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and the vertue of that death, which was from eternity in the Eye of the Father, should speak for all his generation in all ages:
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:
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therefore the Fathers of old believed, not in a Christ already then come, but to come, even in the flesh:
Therefore the Father's of old believed, not in a christ already then come, but to come, even in the Flesh:
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and therefore God led them by the hand to look to a Christ to come, through many Types and Sacrifices;
and Therefore God led them by the hand to look to a christ to come, through many Types and Sacrifices;
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which when Christ came all ceased.
which when christ Come all ceased.
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Christs death was that price that was laid down for all his generation in all ages:
Christ death was that price that was laid down for all his generation in all ages:
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and this is Christ, the same yesterday and to day and for ever.
and this is christ, the same yesterday and to day and for ever.
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3. We are to consider Christs actuall death, which was accomplisht by the Jewes; therefore saith the Apostle, The same Jesus whom ye have crucified, hath GOD Raised up;
3. We Are to Consider Christ actual death, which was accomplished by the Jews; Therefore Says the Apostle, The same jesus whom you have Crucified, hath GOD Raised up;
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and thus was Christ manifest in the last times. Jerusalem was not actually alwaies; Pilate not alwaies;
and thus was christ manifest in the last times. Jerusalem was not actually always; Pilate not always;
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for we know that State, City, and those persons, had a begining and ending: no more did Christ die actually before the World was;
for we know that State, city, and those Persons, had a beginning and ending: no more did christ die actually before the World was;
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that he might dye, hee took upon him flesh, and was made like to us, which is only done in time:
that he might die, he took upon him Flesh, and was made like to us, which is only done in time:
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for we first are in the Wombe, then brought forth, encrease and dye; so did he:
for we First Are in the Womb, then brought forth, increase and die; so did he:
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yet notwithstanding, the vertue of Christs death, through the will of God, is as great as if hee had actually suffered before the World was;
yet notwithstanding, the virtue of Christ death, through the will of God, is as great as if he had actually suffered before the World was;
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which he did not, but only once in the end of the World: And yet is Christ a priest for ever, after the order of Melchisedeck:
which he did not, but only once in the end of the World: And yet is christ a priest for ever, After the order of Melchisedeck:
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Christ died once, and dyed no more; yet the benefit remaines for ever. christ died once, and died no more; yet the benefit remains for ever.
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So that as the Sacrifice is fully accepted by the Father, who views it since it was offered;
So that as the Sacrifice is Fully accepted by the Father, who views it since it was offered;
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so it was accepted by him that saw it before it was offered;
so it was accepted by him that saw it before it was offered;
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for all things that God doth before us in time (which time the Scriptures tels abondantly, himselfe hath made, ordered and disposed;
for all things that God does before us in time (which time the Scriptures tells abundantly, himself hath made, ordered and disposed;
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which time is that space wherein things are done successively) hee saw, liked, ordered and decreed should be, before time was.
which time is that Molle wherein things Are done successively) he saw, liked, ordered and decreed should be, before time was.
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Chap. IX. Wherein is shewne how Christ offered up himself, and the true nature of that Offering.
Chap. IX. Wherein is shown how christ offered up himself, and the true nature of that Offering.
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5 I am now to proceed, and shew you how Christ offered up himselfe unto GOD:
5 I am now to proceed, and show you how christ offered up himself unto GOD:
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which I shall demonstrate these two waies, First, By the power of the eternall Spirit;
which I shall demonstrate these two ways, First, By the power of the Eternal Spirit;
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This Sacrifice was no ordinary one, it was his owne body; therefore the power must be sutable, which was the Spirit of God that did sustaine him, enable him to dye,
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,
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and raised him from the dead;
and raised him from the dead;
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therefore saith Christ, I lay down my life, and I have power to take it up againe;
Therefore Says christ, I lay down my life, and I have power to take it up again;
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therefore is he said to be justified in the Spirit, and quickned by the spirit: That Eternall Spirit that dwelt in him, suffered him not to lye in the grave;
Therefore is he said to be justified in the Spirit, and quickened by the Spirit: That Eternal Spirit that dwelled in him, suffered him not to lie in the grave;
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For it was impossible he should bee held of death that was filled with the fulnesse of GOD, in whom the Eternall Spirit was.
For it was impossible he should be held of death that was filled with the fullness of GOD, in whom the Eternal Spirit was.
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Secondly, Christ died in the body of his flesh:
Secondly, christ died in the body of his Flesh:
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It was impossible the simple Word of God die, therefore the word was made flesh; For as much as the Children were pertakers of flesh and blood, Christ himselfe tooke part of the same, that through death he might destroy him that had the power of death;
It was impossible the simple Word of God 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;
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so he in the flesh abolished the enmity: therefore it is said, God was manifest in the flesh in reference to his death;
so he in the Flesh abolished the enmity: Therefore it is said, God was manifest in the Flesh in Referente to his death;
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and justified in the Spirit in reference to his resurrection: Therefore saith Peter, Christ suffered for sins, the just for the unjust; and justified in the Spirit in Referente to his resurrection: Therefore Says Peter, christ suffered for Sins, the just for the unjust;
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being put to death in the flesh. A fleshly body was prepared by God for Christ to suffer in;being put to death in the Flesh. A fleshly body was prepared by God for christ to suffer in;
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and so he gives them his flesh, a sacrifice for sin.
and so he gives them his Flesh, a sacrifice for since.
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6. Thus, through the guidance of God, I am now come to speak of the nature of this Sacrifice;
6. Thus, through the guidance of God, I am now come to speak of the nature of this Sacrifice;
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which I have discovered to be the Lord Jesus his flesh, body and blood offered upon the Crosse at Jerusalem, in the end of the world, by the eternall Spirit for sin.
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 since.
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The excellency of its nature by a six fold demonstration. First, From the purity of it:
The excellency of its nature by a six fold demonstration. First, From the purity of it:
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Under the Law their offerings must be without blemish;
Under the Law their offerings must be without blemish;
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therefore the Lord reproves the People, for that they brought that which was torne, and the lame, and the sick; saying thus Ye brought an offering, should I accept this of your hands saith the Lord? which is as much as if he should have said, I the Lord delight not in,
Therefore the Lord reproves the People, for that they brought that which was torn, and the lame, and the sick; saying thus You brought an offering, should I accept this of your hands Says the Lord? which is as much as if he should have said, I the Lord delight not in,
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but abhorre lame, blinde, imperfect offerings;
but abhor lame, blind, imperfect offerings;
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I must have one without blemish. But now seeing all these unblemishable Lambs &c. under the Law, could not take away sin, either a Sacrifice without spot and blemish must be found, who is sufficient to take away sin, or else sin must remain;
I must have one without blemish. But now seeing all these unblemishable Lambs etc. under the Law, could not take away since, either a Sacrifice without spot and blemish must be found, who is sufficient to take away since, or Else since must remain;
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therefore the Lord Christ steps in. Wherefore when he cometh into the World, he saith, Sacrifice and Offerings thou wouldest not;
Therefore the Lord christ steps in. Wherefore when he comes into the World, he Says, Sacrifice and Offerings thou Wouldst not;
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Then said I, Lo I come to doe thy Will O GOD. Christ is the Lambe, of God that taketh away the sinnes of the World:
Then said I, Lo I come to do thy Will Oh GOD. christ is the Lamb, of God that Takes away the Sins of the World:
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Who offered up himself to God without spot; for he is that true Lambe without blemish, and without spot. Who offered up himself to God without spot; for he is that true Lamb without blemish, and without spot.
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Herein our Jesus was a Priest transcending the Priests under the Law, which had infirmity; and the Sacrifices under the Law that were imperfect:
Herein our jesus was a Priest transcending the Priests under the Law, which had infirmity; and the Sacrifices under the Law that were imperfect:
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For the Lord Jesus was pure and spot-lesse; yea, perfectly pure: in whose mouth was found no guile: who knew no sinne.
For the Lord jesus was pure and spotless; yea, perfectly pure: in whose Mouth was found no guile: who knew no sin.
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There was a great necessity he should be such an offering without spot, because God was,
There was a great necessity he should be such an offering without spot, Because God was,
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and is, a God of pure Eyes, that cannot behold Iniquity; that is to say, tolerate it, suffer it to go unpunished:
and is, a God of pure Eyes, that cannot behold Iniquity; that is to say, tolerate it, suffer it to go unpunished:
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Now had Christ been a sinner, he could not have taken away sinne. This was the reason of the imperfection of the Priests of old;
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;
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which had they been perfect, we had had no need of another Priest, after the order of Melchisedeck.
which had they been perfect, we had had no need of Another Priest, After the order of Melchisedeck.
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Secondly, It is a free Sacrifice; Free-will offerings under the Law were very acceptable with God.
Secondly, It is a free Sacrifice; Freewill offerings under the Law were very acceptable with God.
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Our Jesus offered up his owne body freely; no man saith he takes my life from me; I lay it down.
Our jesus offered up his own body freely; no man Says he Takes my life from me; I lay it down.
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Lo I come to do thy will O God. Thirdly, It was, as pure and free, so a Perfect Sacrifice. Lo I come to do thy will Oh God. Thirdly, It was, as pure and free, so a Perfect Sacrifice.
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The Sacrifices under the Law were without blemish, but not perfect; therfore Jesus puts an end to them, and offers up himself.
The Sacrifices under the Law were without blemish, but not perfect; Therefore jesus puts an end to them, and offers up himself.
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The offerings in the Law were to be perfect without blemish as touching their bodies, they must not be blinde, broken, nor maimed or the like;
The offerings in the Law were to be perfect without blemish as touching their bodies, they must not be blind, broken, nor maimed or the like;
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but this was a perfection shaddowing out the true perfection of the Lord Jesus; who wanted nothing, who had nothing superfluous, but was a perfect Sacrifice;
but this was a perfection shadowing out the true perfection of the Lord jesus; who wanted nothing, who had nothing superfluous, but was a perfect Sacrifice;
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there needed no other to compleat it. Fourthly, It was an Eternall Sacrifice. It was offered in time, but ordain'd before time;
there needed no other to complete it. Fourthly, It was an Eternal Sacrifice. It was offered in time, but ordained before time;
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and the influences of it reached Eternity;
and the influences of it reached Eternity;
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a vertue sprang from it to al his generation that fell asleep before it was actually offered;
a virtue sprang from it to all his generation that fell asleep before it was actually offered;
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and now being offered, it remaines in as full vertue as ever; for by one offering he hath perfected for ever them that are sanctified.
and now being offered, it remains in as full virtue as ever; for by one offering he hath perfected for ever them that Are sanctified.
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And so he was a Lambe slaine before the foundation of the World; being the same yesterday,
And so he was a Lamb slain before the Foundation of the World; being the same yesterday,
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and to day, and for ever; even the same Jesus, the same Saviour and deliverer;and to day, and for ever; even the same jesus, the same Saviour and deliverer;
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the same High-priest that saved Paul, saved Abraham, and shall save all that shall be saved.
the same High priest that saved Paul, saved Abraham, and shall save all that shall be saved.
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Fiftly, It was a spiritual Sacrifice.
Fifty, It was a spiritual Sacrifice.
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In the time of the Law, the Priests went alwaies into the first Tabernacle, accomplishing the service of God;
In the time of the Law, the Priests went always into the First Tabernacle, accomplishing the service of God;
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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: 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:
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Which Tabernacle was a figure in that time; Now the Sacrifices and Gifts that were offered in that Tabernacle, stood only in meats,
Which Tabernacle was a figure in that time; Now the Sacrifices and Gifts that were offered in that Tabernacle, stood only in Meats,
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and drinks, and divers washings and carnall ordinances, imposed on them until the time of reformation: and drinks, and diverse washings and carnal ordinances, imposed on them until the time of Reformation:
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but our High-priest enters into the holyest of holies, and there accomplisheth the service of God: but our High priest enters into the Holiest of holies, and there accomplisheth the service of God:
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not with Meats, and Drinks, and carnall Ordinances, or Jewish observations; but with his blood, offering a spirituall Sacrifice.
not with Meats, and Drinks, and carnal Ordinances, or Jewish observations; but with his blood, offering a spiritual Sacrifice.
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Christ came with reformation, doing away that which was carnall; that is to say; of a fleshly, legall (not sinfull) administration, by his spirituall Sacrifice;
christ Come with Reformation, doing away that which was carnal; that is to say; of a fleshly, Legal (not sinful) administration, by his spiritual Sacrifice;
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Even the offering up of himselfe, in body and spirit, The Just for the Ʋnjust. Sixtly and lastly, let us view its nature with its accepataion:
Even the offering up of himself, in body and Spirit, The Just for the Ʋnjust. Sixty and lastly, let us view its nature with its accepataion:
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The Sacrifice was offered up to a just and righteous God, for an unjust and unrighteous people; and the Lord accepted it;
The Sacrifice was offered up to a just and righteous God, for an unjust and unrighteous people; and the Lord accepted it;
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so that the shadow is of the heavenly thing: Even the burnt offerings under the Law was a sweet favour unto God, holding forth the excellency of the savour that our better Sacrifice, our substantiall offering, was to God: therefore it's said, Christ gave himself for us,
so that the shadow is of the heavenly thing: Even the burned offerings under the Law was a sweet favour unto God, holding forth the excellency of the savour that our better Sacrifice, our substantial offering, was to God: Therefore it's said, christ gave himself for us,
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an offering and a sacrifice to God for a sweet smelling savour: He is that sweet perfume that ascends up to GOD;an offering and a sacrifice to God for a sweet smelling savour: He is that sweet perfume that ascends up to GOD;
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in whom the Father is only wel-pleased, who hath seen the travell of his Sonnes soul, and is satisfied:
in whom the Father is only well-pleased, who hath seen the travel of his Sons soul, and is satisfied:
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This is a most acceptable sacrifice.
This is a most acceptable sacrifice.
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Chap. X. Manifesteth the true subjects for whom this Sacrifice was offered.
Chap. X. Manifesteth the true subject's for whom this Sacrifice was offered.
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7. HAving thus in mercy made manifest the nature of this Sacrifice, and for as much as every sacrifice that is offered is for some body, let us now enquire of the Persons who are the subjects of this Sacrifice;
7. HAving thus in mercy made manifest the nature of this Sacrifice, and for as much as every sacrifice that is offered is for Some body, let us now inquire of the Persons who Are the subject's of this Sacrifice;
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which Christ declares to be his sheep, I lay down my life for my Sheep.
which christ declares to be his sheep, I lay down my life for my Sheep.
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Those Sheep are the Elect of God, whom the Lord hath appointed a place for, at his Right hand in the last day;
Those Sheep Are the Elect of God, whom the Lord hath appointed a place for, At his Right hand in the last day;
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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.
Therefore Says christ, Other Sheep have I which Are not of this fold, them also I must bring in, and they shall hear my voice.
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Again saith he, I know my Sheep. Christ makes it his work to Redeem a company of poor silly sheep, from the wooles.
Again Says he, I know my Sheep. christ makes it his work to redeem a company of poor silly sheep, from the wools.
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These sheep are those who are given by God to Christ:
These sheep Are those who Are given by God to christ:
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Thine they were, saith Christ, that is to say, thine by thy choce, knowledge, decree and purpose:Thine they were, Says christ, that is to say, thine by thy choce, knowledge, Decree and purpose:
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Thou gavest them me: that is, they being in the World a company of poor, despised, sinfull creatures, thou committed'st them to my charge, to rescue them from the paw of the Lion and mouth of the Beare, and to keep them in thy name, that they may never depart from thee. Thou Gavest them me: that is, they being in the World a company of poor, despised, sinful creatures, thou committed'st 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.
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These are they Christ prayed for, these only, and not for the World;
These Are they christ prayed for, these only, and not for the World;
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that is to say, those that were not given to him, to bring over by the power of his own Septer, to the obedience of the Gospel, to the salvation of their souls:
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:
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and therefore you shall finde Christs prayer is not limited to the small number of his faithfull Apostles,
and Therefore you shall find Christ prayer is not limited to the small number of his faithful Apostles,
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but hee likewise prayes for all that should believe in him:
but he likewise prays for all that should believe in him:
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for their sakes, he sanctified himself; that is to say, he set himselfe apart, and made it his worke to offer sacrifice, and become a Redeemer:
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:
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So much the word sanctify clearly imports.
So much the word sanctify clearly imports.
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These were a certaine number that Christ knew, and the Father loved, as he loved Christ;
These were a certain number that christ knew, and the Father loved, as he loved christ;
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which in another place are called children, as testifies the Spirit, saying, Forasmuch as the children were partakers of flesh and bloud, he likewise tooke part of the same, that he might deliver his children:
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:
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Which children are those that are his peculiar generation. Behold (saith Christ) I, and the children which thou hast given me:
Which children Are those that Are his peculiar generation. Behold (Says christ) I, and the children which thou hast given me:
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which children he cals his brethren, saying, I will declare thy name unto my brethren.
which children he calls his brothers, saying, I will declare thy name unto my brothers.
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For this cause is the Lord Jesus called, The Captaine of the salvation of many sonnes: Because he sanctifieth-himselfe for them;
For this cause is the Lord jesus called, The Captain of the salvation of many Sons: Because he sanctifieth-himselfe for them;
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for he is a perfect Captaine through sufferings, to bring those many sonnes unto glory;
for he is a perfect Captain through sufferings, to bring those many Sons unto glory;
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which sonnes are called, his family, his house, houshold, spouse, his city, his souldiers, his purchased ones, which he governes, orders, disposes, rescues and traines up to eternall life;
which Sons Are called, his family, his house, household, spouse, his City, his Soldiers, his purchased ones, which he governs, order, disposes, rescues and trains up to Eternal life;
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for Christ is faithfull as a sonne over all his house.
for christ is faithful as a son over all his house.
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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:
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:
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And therefore it is said, Christ died for the ungodly, for sinners, even for rebels, enemies and traitors to himselfe.
And Therefore it is said, christ died for the ungodly, for Sinners, even for rebels, enemies and Traitors to himself.
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Such who bid defiance to the God of heaven, for these Christ died, as I shall shew more in the virtue and effect of this sacrifice;
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;
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which I should now speake of, but that I must first remove an objection that lyes in the way.
which I should now speak of, but that I must First remove an objection that lies in the Way.
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The Scripture tels us, that Christ by the grace of God died for every man, and that he is the Saviour of the whole world, The Scripture tells us, that christ by the grace of God died for every man, and that he is the Saviour of the Whole world,
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and the propitiation for the sins of the world;
and the propitiation for the Sins of the world;
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how is it then that you say, he offered up a sacrifice onely for some chosen ones. In answer to this Question;how is it then that you say, he offered up a sacrifice only for Some chosen ones. In answer to this Question;
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I shall first shew you how the Scriptures are mistaken, then shew you how it cannot be that this sacrifice was offered for every individuall son and daughter of Adam, as the objectors conceive.
I shall First show you how the Scriptures Are mistaken, then show you how it cannot be that this sacrifice was offered for every Individu son and daughter of Adam, as the objectors conceive.
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1. Concerning the Scriptures upon which this objection is bottomed; I shall onely instance the principall:
1. Concerning the Scriptures upon which this objection is bottomed; I shall only instance the principal:
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As first, that in the Hebrewes, Who by the grace of God tasted death for every man. From whence they inferre every particular person in the world to finde the truth of this Scripture.
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 Scripture.
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Let us see the truth of it by comparing it with what followes;
Let us see the truth of it by comparing it with what follows;
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this every man, in the next verse is declared to be many sons, yea, brethren and children. The word in the Originall is, for all; which we must take with some limitation:
this every man, in the next verse is declared to be many Sons, yea, brothers and children. The word in the Original is, for all; which we must take with Some limitation:
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It is said, All Judea came out to be baptized of John in Jordan:
It is said, All Judea Come out to be baptised of John in Jordan:
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Now I suppose no one will imagine he meaneth every particular person, every infant, but a great number:
Now I suppose no one will imagine he means every particular person, every infant, but a great number:
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so here by all we may understand a great number.
so Here by all we may understand a great number.
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Or if you reade the word, every one, we likewise reade, that Jesus Christ commanded the Apostles to preach the Gospell to every Creature: By every Creature I suppose we take not in the beasts of the earth, fishes of the sea, and fowles of heaven;
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, Fish of the sea, and fowls of heaven;
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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.
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.
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So that Christs dying for every man must be restrained to those onely Christ intended it,
So that Christ dying for every man must be restrained to those only christ intended it,
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namely, those many sons whom God appointed unto Glory.
namely, those many Sons whom God appointed unto Glory.
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The next Scripture is that in John, which saith, He is the propitiation for our sins, and not for ours onely,
The next Scripture is that in John, which Says, He is the propitiation for our Sins, and not for ours only,
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but also for the whole world. but also for the Whole world.
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From whence many inferre, that Christ is a propitiation for the sins of every individuall person in the world:
From whence many infer, that christ is a propitiation for the Sins of every Individu person in the world:
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strengthening their opinion from those Scriptures that affirme Christ is the Saviour of the world: And God so loved the world, and would have all men to be saved.
strengthening their opinion from those Scriptures that affirm christ is the Saviour of the world: And God so loved the world, and would have all men to be saved.
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In answer to these, we must necessarily be able to distinguish concerning this word world: For I affirme it is not alwaies taken for every particular one;
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;
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Therefore it is said, And the great Dragon was cast out, that old Serpent called the Devill and Satan, which deceiveth the world.
Therefore it is said, And the great Dragon was cast out, that old Serpent called the devil and Satan, which deceives the world.
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Which world is onely meant of the wicked, or of many in the world.
Which world is only meant of the wicked, or of many in the world.
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Therefore it is said in the Verses before, that there was warre in heaven, Michael and his Angels fought against the Dragon and his,
Therefore it is said in the Verses before, that there was war in heaven, Michael and his Angels fought against the Dragon and his,
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and there was a remnant in the world, a woman in the wildernesse that was not deceived. and there was a remnant in the world, a woman in the Wilderness that was not deceived.
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So that by the whole world is onely meant those that were deceived in the world.
So that by the Whole world is only meant those that were deceived in the world.
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So it is said, all the whole world wondred after the beast;
So it is said, all the Whole world wondered After the beast;
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which is not meant of every particular person, therfore is it interpreted afterward, to be all those that dwell on the earth, whose names are not written in the Lambs booke of Life.
which is not meant of every particular person, Therefore is it interpreted afterwards, to be all those that dwell on the earth, whose names Are not written in the Lambs book of Life.
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In another place it is said, God was in Christ reconciling the world to himselfe, not imputing their sinnes.
In Another place it is said, God was in christ reconciling the world to himself, not imputing their Sins.
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Now we know the Lord doth impute sinne to some, therefore is it not of every one that he speakes.
Now we know the Lord does impute sin to Some, Therefore is it not of every one that he speaks.
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So it is said, God is the Saviour of the world; and yet in another place, the world shall be damned:
So it is said, God is the Saviour of the world; and yet in Another place, the world shall be damned:
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So that it is very evident where he saith, he is the propitiation for ours, and the whole world;
So that it is very evident where he Says, he is the propitiation for ours, and the Whole world;
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he meanes them that did believe, and hereafter should believe, all them he writes to, and all in all ages that shall be saved;
he means them that did believe, and hereafter should believe, all them he writes to, and all in all ages that shall be saved;
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and so the rest of the Scriptures must be understood.
and so the rest of the Scriptures must be understood.
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The world is sometimes taken for every individuall, sometimes for many, for some of all sorts for the Gentiles, before it was said, salvation is of the Jewes: But now of the whole world, that is to say, of Jewes and Gentiles. Therefore it is said, God so loved the world that whosoever believed should not perish:
The world is sometime taken for every Individu, sometime 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:
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He so loved it, that is to say, after such a manner as those, that is, Whosoever shall believe 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.
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So that his love is clearely restrained to them that should believe.
So that his love is clearly restrained to them that should believe.
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Therefore the Scriptures so often speake, that God hath chosen a people out of world, the poore of the world; he hath redeemed us out of every nation, kindred and tongue, some of all nations;
Therefore the Scriptures so often speak, that God hath chosen a people out of world, the poor of the world; he hath redeemed us out of every Nation, kindred and tongue, Some of all Nations;
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So that as there are two worlds spoken of, this world, and that world, namely, the world to come,
So that as there Are two world's spoken of, this world, and that world, namely, the world to come,
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so there are subjects of both worlds, which subjects are called the world;
so there Are subject's of both world's, which subject's Are called the world;
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and they are either the world of the ungodly, that cannot receive the truth, or the world that shall be saved, and is reconciled unto God.
and they Are either the world of the ungodly, that cannot receive the truth, or the world that shall be saved, and is reconciled unto God.
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The Gospell is declared to be glad tydings to all, Luke 2. 10. What I have said before is a sufficient answer to this;The Gospel is declared to be glad tidings to all, Lycia 2. 10. What I have said before is a sufficient answer to this;
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for all is taken for some of all;
for all is taken for Some of all;
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and therefore saith the Scripture, It is the savour of life unto some, and of death unto others, 2 Cor. 2. 16.
and Therefore Says the Scripture, It is the savour of life unto Some, and of death unto Others, 2 Cor. 2. 16.
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The Gospell is to be preached to every Creature, which could not be if Christ died not for all, Math. 28. 19. To which I answer;The Gospel is to be preached to every Creature, which could not be if christ died not for all, Math. 28. 19. To which I answer;
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True it is the Gospell is to be preached to all, and yet Christs death is but a sacrifice for some;
True it is the Gospel is to be preached to all, and yet Christ death is but a sacrifice for Some;
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the publication of the Gospell is universall, the application particular. The Sunne shines on good and bad;
the publication of the Gospel is universal, the application particular. The Sun shines on good and bad;
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some things it quickens, others it withers:
Some things it quickens, Others it withers:
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Now the act of shining is a like to him that is blinde, and him that sees,
Now the act of shining is a like to him that is blind, and him that sees,
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but the virtue of it is onely to some particulars: A man that is blind hath not the benefit of the light;
but the virtue of it is only to Some particulars: A man that is blind hath not the benefit of the Light;
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this appears more plain, if we consider what the Gospell is that is to be preached.
this appears more plain, if we Consider what the Gospel is that is to be preached.
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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: 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:
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but now the application of it is onely to him that beleiveth this, and trusteth in it;
but now the application of it is only to him that Believeth this, and Trusteth in it;
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which is the worke of the Spirit to accomplish.
which is the work of the Spirit to accomplish.
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We are not to preach Christ died for you Thomas, or you John, but for sinners. And thus the Apostles preached;
We Are not to preach christ died for you Thomas, or you John, but for Sinners. And thus the Apostles preached;
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and if any one asked what they should doe to be saved, their answer was, Believe on the Lord Jesus and thou shalt be saved,
and if any one asked what they should do to be saved, their answer was, Believe on the Lord jesus and thou shalt be saved,
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whether thou beest Jew or Gentile, Acts 16. 31. But all are commanded to believe the Gospell. whither thou Best Jew or Gentile, Acts 16. 31. But all Are commanded to believe the Gospel.
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If I should without a further answer grant it, yet it followes not that Christ offered up a sacrifice or died for them,
If I should without a further answer grant it, yet it follows not that christ offered up a sacrifice or died for them,
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for that is not to be preached to any particular man; for the Gospell is, That there is life in Christ Jesus for whosoever believeth.
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.
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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 lyar;
Now I say, he that Believeth not this Record which God hath given of his Son, does as much as he can to make God a liar;
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he gives God the lye (as we use to say.) But I shall say this more, that the Scripture no where holds forth any command from God to every man to believe Christ died for them.
he gives God the lie (as we use to say.) But I shall say this more, that the Scripture no where holds forth any command from God to every man to believe christ died for them.
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Those that believe not, are threatned with damnation, because they beleive not on the Son of God. John 3. 1. To that I briefly answer,Those that believe not, Are threatened with damnation, Because they believe not on the Son of God. John 3. 1. To that I briefly answer,
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1. That unbeliefe is the very condemnation of every soule;
1. That unbelief is the very condemnation of every soul;
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tis not an act, but a state in which every man is plunged, John 3. 19.
this not an act, but a state in which every man is plunged, John 3. 19.
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For when Adam had sinned by transgressing the Law, that cursed and seized on him and all his posterity in him;
For when Adam had sinned by transgressing the Law, that cursed and seized on him and all his posterity in him;
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but yet Christ was immediately promised:
but yet christ was immediately promised:
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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;
So that notwithstanding his since, all that looked to, or believed on that Brazen Serpent should be healed, those that did not should perish in their Sins;
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this state of unbeliefe seized on the Creature; Which is, 2. The cause why he trusts not in Christ, nor comes to him;
this state of unbelief seized on the Creature; Which is, 2. The cause why he trusts not in christ, nor comes to him;
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which is to be understood in this sense, in that it hath taken such hold on man, that he cannot come forth of it;
which is to be understood in this sense, in that it hath taken such hold on man, that he cannot come forth of it;
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for if he could but believe he should certainly be saved, but he cannot, therefore he is condemned:
for if he could but believe he should Certainly be saved, but he cannot, Therefore he is condemned:
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though this is not the originall or first cause of his destruction: for his sinne that he fell into, was that;
though this is not the original or First cause of his destruction: for his sin that he fell into, was that;
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that put him into an incapacity of believing according to the purpose of God; which indeed is the originall cause why they cannot believe:
that put him into an incapacity of believing according to the purpose of God; which indeed is the original cause why they cannot believe:
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for if God had purposed they should believe, neither themselves, nor men, nor sin, nor devils, could have hindred it;
for if God had purposed they should believe, neither themselves, nor men, nor since, nor Devils, could have hindered it;
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for who hath resisted the will of God? For as many as were ordained to eternall life believed:
for who hath resisted the will of God? For as many as were ordained to Eternal life believed:
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You believe not, saith Christ, because you are are not my sheepe: That is, Because you are not given to me, neither have I undertaken for you,
You believe not, Says christ, Because you Are Are not my sheep: That is, Because you Are not given to me, neither have I undertaken for you,
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for if I had, you would come unto me, for my sheepe know my voice. The whole Scriptures proclaime death and damnation to unbelievers;for if I had, you would come unto me, for my sheep know my voice. The Whole Scriptures proclaim death and damnation to unbelievers;
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and so the light reproves their darknesse, adjudges it and condemnes it.
and so the Light reproves their darkness, adjudges it and condemns it.
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Therefore it is said, He that believes not is condemned already, because he hath not beleived:
Therefore it is said, He that believes not is condemned already, Because he hath not believed:
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or as the word will beare it, in that he hath not believed;
or as the word will bear it, in that he hath not believed;
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which is thus explained a little after, This is the condemnation, that light is come into the World, and men love darknesse;
which is thus explained a little After, This is the condemnation, that Light is come into the World, and men love darkness;
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it is the condemnation it self.
it is the condemnation it self.
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But those to whom the Gospel is preached, and refuse it, are declared to adjudge themselves unworthy of eternall life, and to neglect salvation; But those to whom the Gospel is preached, and refuse it, Are declared to adjudge themselves unworthy of Eternal life, and to neglect salvation;
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which if Christ had not dyed for them, they could not doe. which if christ had not died for them, they could not do.
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To this I thus briefly Answer, Man is truely said to refuse the Gospel, when he rejects it, despises it and persecutes it,
To this I thus briefly Answer, Man is truly said to refuse the Gospel, when he rejects it, despises it and persecutes it,
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and then declares he himself unworthy of it:
and then declares he himself unworthy of it:
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All men are unworthy of it, but the Jewes in the Acts eminently declared them selves to be so;
All men Are unworthy of it, but the Jews in the Acts eminently declared them selves to be so;
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Here we may take notice how the Gospel is to be preached to All, not for All;
Here we may take notice how the Gospel is to be preached to All, not for All;
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for when he knew who was unworthy, he turnes away from them, but he was sent to preach to all, not knowing who was made worthy to recieve it by the Lambe:
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:
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that Gods own might be called in, he preached it to, or among, or in the hearing of all;
that God's own might be called in, he preached it to, or among, or in the hearing of all;
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and this was lawfull for him so to doe; but he applied it to none but upon believing.
and this was lawful for him so to do; but he applied it to none but upon believing.
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But peradventure some are yet ready to say, The Apostle saith, How shall we escape if wee neglect so great salvation? Which they could not do,
But Peradventure Some Are yet ready to say, The Apostle Says, How shall we escape if we neglect so great salvation? Which they could not do,
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if it was not for them, Heb. 2. 3.if it was not for them, Hebrew 2. 3.
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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) minde not, or receive not salvation:
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:
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which excellently holds forth this truth, that there is no other way of salvation but by giving heed to,
which excellently holds forth this truth, that there is no other Way of salvation but by giving heed to,
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or imbracing the Gospel, which he exhorts them to a sted fastnes in.
or embracing the Gospel, which he exhorts them to a stead fastnes in.
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But may some say, If Christ died for them, they shall be saved (as you say) And if so, what need the Apostle minde them not to neglect,
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,
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for if it bee for them you say they Shall have it? Therefore his exhortation is vaine. for if it be for them you say they Shall have it? Therefore his exhortation is vain.
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To which I Answer, That although the Saints Eternal happynesse depends on the Fathers purpose for their salvation,
To which I Answer, That although the Saints Eternal happiness depends on the Father's purpose for their salvation,
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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:
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 Confesses to salvation:
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the Apostle judging according to their profession, thus speaks.
the Apostle judging according to their profession, thus speaks.
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For though a man cannot fall from the Fathers love, yet he may from his profession;
For though a man cannot fallen from the Father's love, yet he may from his profession;
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which when he doth, 'tis (though not an infalilble) yet a sad simptome he is in a sad condition;
which when he does, it's (though not an infalilble) yet a sad simptome he is in a sad condition;
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nigh to burning; having neither part, nor lot, in the thing professed, as saith the Apostle.High to burning; having neither part, nor lot, in the thing professed, as Says the Apostle.
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Now because some did profess to be bought by Christ, to have received the Lord Jesus, to be sactified by the blood of the Covenant;
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;
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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 yet by their works denied Him, whom they said, and Saints so judged (judging by their former profession) had bought them, and sanctified them;
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and made shipwrack of faith and a good conscience, that is to say, the profession of them;
and made shipwreck of faith and a good conscience, that is to say, the profession of them;
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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;
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;
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knowing likewise that the Father hath as well ordained the meanes to attain the end, as well as the end it self, thus speaks:
knowing likewise that the Father hath as well ordained the means to attain the end, as well as the end it self, thus speaks:
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therfore saith the Apostle, Wee are perswaded better things of you, and things that accompany salvation, though we thus speak:
Therefore Says the Apostle, we Are persuaded better things of you, and things that accompany salvation, though we thus speak:
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and desire you to continue to the end. Heb. 6. 9. The Scripture saith, some may perish for whom Christ died, 1. Cor. 8. 11. Therefore all he died for, shall not be saved;
and desire you to continue to the end. Hebrew 6. 9. The Scripture Says, Some may perish for whom christ died, 1. Cor. 8. 11. Therefore all he died for, shall not be saved;
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which proves de died for all, as well them that perish, as them that shall be saved. which Proves de died for all, as well them that perish, as them that shall be saved.
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To which I Answer, by perish is not meant eternall death or condemnation; for the word perish many times signifies to wound, defile, or corrupt:
To which I Answer, by perish is not meant Eternal death or condemnation; for the word perish many times signifies to wound, defile, or corrupt:
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and so it is there used;
and so it is there used;
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therfore the Apostle in the next ver. interprets the meaning of perishing, to bee the wounding the weak conscience,
Therefore the Apostle in the next for. interprets the meaning of perishing, to be the wounding the weak conscience,
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or stumbling, or offending their weake Brethren.
or stumbling, or offending their weak Brothers.
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The Lord Christ wept over Jerusalem, and would have gathered it, as a hen her chickens, But Jerusalem would uot;The Lord christ wept over Jerusalem, and would have gathered it, as a hen her chickens, But Jerusalem would uot;
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which is an argument that he loved it, and died for it, which is an argument that he loved it, and died for it,
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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 hee did not gather, is as true:
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:
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Christs weeping over them shews him to be a man subject to like passions with us (sin only excepted) he laments their deplorable, miserable, undone and lost state:
Christ weeping over them shows him to be a man Subject to like passion with us (since only excepted) he laments their deplorable, miserable, undone and lost state:
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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;
And whereas he Says How often would I have gathered them, etc. He there speaks as a visible minister of the Gospel, that holds forth the truth to men, not knowing their Eternal state;
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for if you consider him otherwaies, he could not weepe over them, for it is said, he knew all men, and would not commit himselfe to a people that did professe him:
for if you Consider him otherways, 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:
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he knew (as he was the wisdome of the Father) well enough who should not believe, but dye in their sinnes;
he knew (as he was the Wisdom of the Father) well enough who should not believe, but die in their Sins;
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therfore this he did as a man having naturall affections:
Therefore this he did as a man having natural affections:
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and so it is said, when Jesus heard Lazarus was dead, he wept; which shewed, not that Lazarus might have lived longer,
and so it is said, when jesus herd Lazarus was dead, he wept; which showed, not that Lazarus might have lived longer,
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but his love, his natural love to him. In this sense Paul wished himselfe accursed for his brethrens sake according to the flesh:
but his love, his natural love to him. In this sense Paul wished himself accursed for his Brothers' sake according to the Flesh:
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In this sense I say, This and all such other places must be under stood. But yet John saith, Christ came unto his owne, and his owne received Him not:
In this sense I say, This and all such other places must be under stood. But yet John Says, christ Come unto his own, and his own received Him not:
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And Object the Parable wherein All are invited, &c. To both these one Answer may suffice, The Jewes were Christs owne Countrymen, the then only visible visible Church of GOD, he came of that Stock: and for the invitation, I say, it was to Jews and Gentiles, wherein we may say, All are invited by the outward, visible, ministery of the Gospel;And Object the Parable wherein All Are invited, etc. To both these one Answer may suffice, The Jews were Christ own Countrymen, the then only visible visible Church of GOD, he Come of that Stock: and for the invitation, I say, it was to jews and Gentiles, wherein we may say, All Are invited by the outward, visible, Ministry of the Gospel;
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For many are called, but few are chosen: Now not the Called, but the Chosen are the subjects for whom Christ dyed.For many Are called, but few Are chosen: Now not the Called, but the Chosen Are the subject's for whom christ died.
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The Scripture tels us of a Common Salvation: And GOD is the Saviour of All men, especially of them that believe.The Scripture tells us of a Common Salvation: And GOD is the Saviour of All men, especially of them that believe.
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The Salvation is called Common, because now it is extended to Jewes and Gentiles: therefore Peter being bidden to go to the Gentiles, he accounted them a Common People;
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;
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Salvation he thought must be only of the Jewes, but Gods thoughts were otherwise, and the wall is broken down.
Salvation he Thought must be only of the Jews, but God's thoughts were otherwise, and the wall is broken down.
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And to the other, I say, God is the Saviour of all men, for in him, all live,
And to the other, I say, God is the Saviour of all men, for in him, all live,
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and move, and have their being; and move, and have their being;
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but especially, that is to say, Eternally, and Spiritually, by Jesus Christ, he is the Saviour of them that believe, Eternal life is only their portion.
but especially, that is to say, Eternally, and Spiritually, by jesus christ, he is the Saviour of them that believe, Eternal life is only their portion.
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But it's said, Christ dyed to redeem from the sins of the first Testament. Heb. 9. 15. so that there is no condemnation for them:
But it's said, christ died to Redeem from the Sins of the First Testament. Hebrew 9. 15. so that there is no condemnation for them:
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but condemnation is for not believing Christ dyed for them. The Sripture objected proves not thet Christ dyed for all, neither saith so:but condemnation is for not believing christ died for them. The Scripture objected Proves not thet christ died for all, neither Says so:
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but this it holds forth, That those transgressions which were under the Law, are done away in Christ:
but this it holds forth, That those transgressions which were under the Law, Are done away in christ:
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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:
now we may see (if we will not wink At noonday) that all men Are not redeemed from the Sins under the First Testament:
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therefore saith Christ to the Jewes, Yee shall die in your sinnes; that is, in all your sinnes:
Therefore Says christ to the Jews, Ye shall die in your Sins; that is, in all your Sins:
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therefore saith he again, The wrath of God abideth on them: Ghrist tooke not away wrath for the first, and brought it again for the second.
Therefore Says he again, The wrath of God Abideth on them: Christ took not away wrath for the First, and brought it again for the second.
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But say they, They are condemned for unbeliefe: Well, let us reason out the case.
But say they, They Are condemned for unbelief: Well, let us reason out the case.
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I demand of thee whether unbeliefe be sinne or no? If thou say it is, I aske thee whether Christ dyed for that or no? If he did not,
I demand of thee whither unbelief be sin or no? If thou say it is, I ask thee whither christ died for that or no? If he did not,
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then his dying for all other sinnes, was of no moment nor concernment;
then his dying for all other Sins, was of no moment nor concernment;
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if a man should doe never so much to redeem a man from prison and not perform the chiefest part required, doe you think the prisoner would be delivered? furely no;
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 prisoner would be Delivered? furely no;
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what availeth it for Christ to dye for al my sins, if not for my unbeliefe, seeing that, without any more (I speak in thy language) may condemn me;
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 me;
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but it may be thou wilt say, he dyed for the unbeliefe of some, and the other sinnes of others.
but it may be thou wilt say, he died for the unbelief of Some, and the other Sins of Others.
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Vain man, thou saiest thou knowest not what;
Vain man, thou Sayest thou Knowest not what;
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thou pleadest Christ dying for them for some sinnes, and yet he hath left the chief not dyed for,
thou pleadest christ dying for them for Some Sins, and yet he hath left the chief not died for,
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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.
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.
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But if thou sayest Christ dyed for unbeliefe:
But if thou Sayest christ died for unbelief:
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How then can it condemne? For all that Christ conquered, he triumphed over in his crosse:
How then can it condemn? For all that christ conquered, he triumphed over in his cross:
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how comes it to return upon him againe? Thou wouldest be wise;
how comes it to return upon him again? Thou Wouldst be wise;
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but indeed thou instead of exalting Christ as a free Saviour, makes him but half a Saviour:
but indeed thou instead of exalting christ as a free Saviour, makes him but half a Saviour:
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if he be not able To save to the utmost, woe and alas. We were all unbelievers before we believed:
if he be not able To save to the utmost, woe and alas. We were all unbelievers before we believed:
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if Christ make us not to believe, what shall we doe? The Priests under the Law were as great as he: if thy doctrine be true:
if christ make us not to believe, what shall we do? The Priests under the Law were as great as he: if thy Doctrine be true:
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but surely I hope thou by this time seest thy vanity.
but surely I hope thou by this time See thy vanity.
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How can this stand with the justice of God to punish men, if not for not believing Christ dyed for them. How can this stand with the Justice of God to Punish men, if not for not believing christ died for them.
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To answer this, I tell thee, I now see where thou art gravelled, thou canst not see God to be just in this:
To answer this, I tell thee, I now see where thou art graveled, thou Canst not see God to be just in this:
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from hence some conclude All shall be saved; others that God is not just if he condemne any and the like: But Oh thou foolish man!
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!
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If I should only say, that God is pleased to condemne men, without giving them any reason, Would it bee unreasonable in God? Hath hee not made thee? from not being, he hath given thee being:
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, he hath given thee being:
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Art thou thine owne or his? Nay, but O Man, Who art thou that repliest against God? Shall the Vessell say to the Potter,
Art thou thine own or his? Nay, but Oh Man, Who art thou that repliest against God? Shall the Vessel say to the Potter,
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Why hast thou made me thus? Hath not the potter power over the clay, of the same lumpe, to make one vessel unto honour,
Why hast thou made me thus? Hath not the potter power over the clay, of the same lump, to make one vessel unto honour,
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and another to dishonour? And hath not GOD the same power over thee, as the potter hath over his Vessel? May he not doe what he please with his owne? Who shall set him a Rule to walk by?and Another to dishonour? 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?
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But yet a little to speak to thee, that thou mayest understand the way of his justice,
But yet a little to speak to thee, that thou Mayest understand the Way of his Justice,
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and how he brings forth his pleasure, I bid thee sit downe a while, enter into thy conscience, take a view of thy pride, coveteousnesse, lust, murmurings, worldlines, &c. And what wilt thou say then?
and how he brings forth his pleasure, I bid thee fit down a while, enter into thy conscience, take a view of thy pride, covetousness, lust, murmurings, worldliness, etc. And what wilt thou say then?
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Man was made upright, but he sought out many inventions. God made man, planted him in a Garden in the middest of all worldly pleasures,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,
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for bad him nothing but one Tree in the middle of the Garden, told him if he did eat thereof he should dye;
for bade him nothing but one Tree in the middle of the Garden, told him if he did eat thereof he should die;
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this Law was given to him, the Devil taking advantage of the Creatures mutability (for God did not,
this Law was given to him, the devil taking advantage of the Creatures mutability (for God did not,
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neither was he bound to make the creature immutable) spake to the woman by a Serpent,
neither was he bound to make the creature immutable) spoke to the woman by a Serpent,
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even a natural Beast of the earth, that eats dust, and creeps on her belly;
even a natural Beast of the earth, that eats dust, and creeps on her belly;
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Eve would be wise, beleeved the Devil, ate of the Tree, brake the Law, and so came to know good and evil;Eve would be wise, believed the devil, ate of the Tree, brake the Law, and so Come to know good and evil;
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shee knew not good and evil before, but now, she felt the evil, and died;
she knew not good and evil before, but now, she felt the evil, and died;
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that is, the evil of fear, and shame (the fruit of sin) seized upon them.
that is, the evil of Fear, and shame (the fruit of since) seized upon them.
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This Tree was a Tree of triall to them of their obedience: now sin came, and death by sinne;
This Tree was a Tree of trial to them of their Obedience: now since Come, and death by sin;
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Adam was turned out of the Garden; sorrow encompassed them; the Tree of life, a visible Tree pointing out Christ, denied them;Adam was turned out of the Garden; sorrow encompassed them; the Tree of life, a visible Tree pointing out christ, denied them;
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because God would shew the riches of his grace, and the glory of his justice:
Because God would show the riches of his grace, and the glory of his Justice:
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had Adam eaten of that Tree of life, he and all his posterity had lived for ever;
had Adam eaten of that Tree of life, he and all his posterity had lived for ever;
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but God would not suffer it, but would advance justice in the condemnation of some;
but God would not suffer it, but would advance Justice in the condemnation of Some;
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and so keeps him out with a staming Sword; that is to say, his Law or mighty power.
and so keeps him out with a staming Sword; that is to say, his Law or mighty power.
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Thus do we continually the thing forbidden to us; we are not contented with our sphere;
Thus do we continually the thing forbidden to us; we Are not contented with our sphere;
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surely this consideration renders God just in our ruine, and 'tis only mercy that saves any of us.
surely this consideration renders God just in our ruin, and it's only mercy that saves any of us.
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Thus man was plunged in this darknes, yet Christ came as a light shining in darknes, but the darknes, the dark sinfull heart of man, comprehended it not, but opposed it:
Thus man was plunged in this darkness, yet christ Come as a Light shining in darkness, but the darkness, the dark sinful heart of man, comprehended it not, but opposed it:
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Christ saith he is the true light, the Messia, the Son of God, that life eternal is in him, the Jewes neglected, rejected, scorned and abused him; so do many now;
christ Says 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;
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by which they adde iniquity to iniquity, and are justly Condemned for their sinnes.
by which they add iniquity to iniquity, and Are justly Condemned for their Sins.
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But that I may the more clearly demonstrate the falsity of this assertion, consider these following Arguments.
But that I may the more clearly demonstrate the falsity of this assertion, Consider these following Arguments.
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Those that Christ died for, hee offered a Sacrifice for; for his death was a Sacrifice for sinne, as I have at large proved before.
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.
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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, 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,
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That all those for whom this Sacrifice was offered, are sanctified and perfected by it, having through it Remission of sinnes;
That all those for whom this Sacrifice was offered, Are sanctified and perfected by it, having through it Remission of Sins;
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which is evident, for by one Offering hath he perfected for ever, them that are sanctified:
which is evident, for by one Offering hath he perfected for ever, them that Are sanctified:
r-crq vbz j, p-acp p-acp crd vvg vhz pns31 vvn p-acp av, pno32 d vbr vvn:
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and again, We are sanctified through the offering of the body of Christ, once for all:
and again, We Are sanctified through the offering of the body of christ, once for all:
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he bore the sinnes of many, and by that Sacrifice he carried them away, that God remembers them in a way of judgement no more.
he boar the Sins of many, and by that Sacrifice he carried them away, that God remembers them in a Way of judgement no more.
pns31 vvd dt n2 pp-f d, cc p-acp d n1 pns31 vvd pno32 av, cst np1 vvz pno32 p-acp dt n1 pp-f n1 av-dx av-dc.
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This will be more manifested if you consider what I shall say in the vertue of Christs death.
This will be more manifested if you Consider what I shall say in the virtue of Christ death.
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But there are a people that shall never be made perfect, nor have sinnes done away:
But there Are a people that shall never be made perfect, nor have Sins done away:
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this is so evident by it self, that it needs no demonstration:
this is so evident by it self, that it needs no demonstration:
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consult with the 25. Mat. and you may there (if you doubt) sinde a resolution.
consult with the 25. Mathew and you may there (if you doubt) sinde a resolution.
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Having thus handled the Subjects for whom this Sacrifice was offered, I am now come to shew you, to whom it was offered;
Having thus handled the Subject's for whom this Sacrifice was offered, I am now come to show you, to whom it was offered;
vhg av vvd dt n2-jn p-acp ro-crq d n1 vbds vvn, pns11 vbm av vvn pc-acp vvi pn22, p-acp ro-crq pn31 vbds vvn;
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namely, to GOD, to an offended, displeased and angry Majesty, That could not endure Sinne, and which threatened death to Sinners.
namely, to GOD, to an offended, displeased and angry Majesty, That could not endure Sin, and which threatened death to Sinners.
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GOD saith, Fury is not in me, How then say you, GOD is an angry God.GOD Says, Fury is not in me, How then say you, GOD is an angry God.
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The same GOD that saith, fury is not in me, saith also, They are full of the fury of the Lord.
The same GOD that Says, fury is not in me, Says also, They Are full of the fury of the Lord.
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So that we must know, fury, wrath, anger, is in God by a Law, which is the righteous dispensatinn of justice and judgement, by his owne Law, against the breakers of it:
So that we must know, fury, wrath, anger, is in God by a Law, which is the righteous dispensatinn of Justice and judgement, by his own Law, against the breakers of it:
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And yet fury is not in God, that is, God in Christ hath so taken away the Cup of trembling,
And yet fury is not in God, that is, God in christ hath so taken away the Cup of trembling,
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and the dregs of his fury, that fury is not in him to his Children; for GOD in Christ is love, full of love:and the dregs of his fury, that fury is not in him to his Children; for GOD in christ is love, full of love:
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GOD in the Law is a recompencer of tribulation, and anguish, to all that obey not the Gospel of Christ.
GOD in the Law is a recompense of tribulation, and anguish, to all that obey not the Gospel of christ.
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Chap. XI. Sheweth the excellent vertue of this Sacrifice, appearing by its sweet and comfortable effects; and that in four considerations.
Chap. XI. Shows the excellent virtue of this Sacrifice, appearing by its sweet and comfortable effects; and that in four considerations.
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THis Sacrifice is better then all other sacrifices, transcends all under the Law, comprehends all manner of excellency in it self: and the vertue whereof appeares,
THis Sacrifice is better then all other Sacrifices, transcends all under the Law, comprehends all manner of excellency in it self: and the virtue whereof appears,
d n1 vbz jc cs d j-jn n2, vvz d p-acp dt n1, vvz d n1 pp-f n1 p-acp pn31 n1: cc dt n1 c-crq vvz,
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First, In that the Lord Jesus by this one Sacrifice, interposed between God and poor, silly, sorry man;
First, In that the Lord jesus by this one Sacrifice, interposed between God and poor, silly, sorry man;
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between Gods wrath, vengeance and fury, and sinfull rebellious man: Gods hand of justice was up, mans neck upon the block, ready for his fatall, and finall destruction:
between God's wrath, vengeance and fury, and sinful rebellious man: God's hand of Justice was up, men neck upon the block, ready for his fatal, and final destruction:
p-acp ng1 n1, n1 cc n1, cc j j n1: npg1 n1 pp-f n1 vbds a-acp, ng1 n1 p-acp dt n1, j p-acp po31 j, cc j n1:
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Even as Abrahams hand was up ready to slay his Sonne;
Even as Abrahams hand was up ready to slay his Son;
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But as then the Angel stept in and laid his hand on Abrahams Sword, so the Angel of our new Govenant, immediately interposed himself and became that Ram in the bush that was ready to dye in our stead,
But as then the Angel stepped in and laid his hand on Abrahams 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,
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and be offered for us that we might be spared;
and be offered for us that we might be spared;
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so Christ held Gods hand, and staved off his wrath, (as I may so say) and now sets forward, not onely to respite mans misery for a short time; But
so christ held God's hand, and staved off his wrath, (as I may so say) and now sets forward, not only to respite men misery for a short time; But
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Secondly, He mediates betweene God and man for a reconciliation; man was the offender, sentence was given against him to condemnation;
Secondly, He mediates between God and man for a reconciliation; man was the offender, sentence was given against him to condemnation;
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nothing was wanting to compleate his misery, but a full execution, and eternity to locke him up fast in wrath and torment.
nothing was wanting to complete his misery, but a full execution, and eternity to lock him up fast in wrath and torment.
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Now the Lord Jesus interposes himselfe to make up the breach;
Now the Lord jesus interposes himself to make up the breach;
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and therefore is he called, The Mediator betweene God and Man, the Man Christ Jesus, the Mediator of the New Covenant;
and Therefore is he called, The Mediator between God and Man, the Man christ jesus, the Mediator of the New Covenant;
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He it is, not duties, not prayers, not fasts, not the performances of the Creature, that makes reconciliation and attonement for the sins of the people.
He it is, not duties, not Prayers, not fasts, not the performances of the Creature, that makes reconciliation and atonement for the Sins of the people.
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Thirdly, By this sacrifice he hath given full satisfaction to God the Father, for whatever he could lay to our charge.
Thirdly, By this sacrifice he hath given full satisfaction to God the Father, for whatever he could lay to our charge.
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Man, as I said before, was condemned to dye, wrath was threatned, he became a debtor to the Law:
Man, as I said before, was condemned to die, wrath was threatened, he became a debtor to the Law:
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Now the Lord Christ undertakes the payment of his debt, he would answer the Law,
Now the Lord christ undertakes the payment of his debt, he would answer the Law,
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and pay whatever the Law could demand, even to the utmost farthing; he became the end of the Law for righteousnesse sake;
and pay whatever the Law could demand, even to the utmost farthing; he became the end of the Law for righteousness sake;
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he died and became a curse, (for it is written, Cursed be every one that hangeth on a tree) that we might be blessed and live for ever.
he died and became a curse, (for it is written, Cursed be every one that hangs on a tree) that we might be blessed and live for ever.
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Yea further, The Lord Jesus that he might be a perfect Saviour, bore our sinnes in his owne body on the Crosse,
Yea further, The Lord jesus that he might be a perfect Saviour, boar our Sins in his own body on the Cross,
uh av-j, dt n1 np1 cst pns31 vmd vbi dt j n1, vvd po12 n2 p-acp po31 d n1 p-acp dt n1,
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and the Father laid on him, The iniquities of us all, and he was numbred among, and judged as the transgressors:
and the Father laid on him, The iniquities of us all, and he was numbered among, and judged as the transgressors:
cc dt n1 vvn p-acp pno31, dt n2 pp-f pno12 d, cc pns31 vbds vvn p-acp, cc vvn p-acp dt n2:
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Which holds forth to me the Father speaking (if I may so say) after this manner to his Son:
Which holds forth to me the Father speaking (if I may so say) After this manner to his Son:
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Son, wilt thou undertake for this man, this sinfull man; his sinnes are as searlet, his offence is great, the punishment is as great: Son, wilt thou undertake for this man, this sinful man; his Sins Are as searlet, his offence is great, the punishment is as great:
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thou must take all his sinnes and faults upon thy selfe, and stand in his stead,
thou must take all his Sins and Faults upon thy self, and stand in his stead,
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and suffer whatever I have threatned upon him, thou must be made sin for him, that is to say,and suffer whatever I have threatened upon him, thou must be made since for him, that is to say,
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an offering for his sinne, and a sufferer as a sinner.
an offering for his sin, and a sufferer as a sinner.
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Well, saith Christ, Father thy will be done, I will rather beare his sinnes in my owne body; Well, Says christ, Father thy will be done, I will rather bear his Sins in my own body;
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I will rather suffer the extremity of thy wrath, then those whom I love shall dye; I will rather suffer the extremity of thy wrath, then those whom I love shall die;
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and so indeed the Father accepted him;
and so indeed the Father accepted him;
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the Covenant and contract was made, and now Christ who is our scape goat, carries all our sinnes in his owne body into the land of forgetfulnesse, that God saith, I will remember their sinnes no more:
the Covenant and contract was made, and now christ who is our escape goat, carries all our Sins in his own body into the land of forgetfulness, that God Says, I will Remember their Sins no more:
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that is to say, as unsatisfied for, or in judgement against them;
that is to say, as unsatisfied for, or in judgement against them;
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and I now can see no sinne in my children, that is to say, no sinne which I have not received satisfaction for: (for otherwise he doth see and remember them) See both these,
and I now can see no sin in my children, that is to say, no sin which I have not received satisfaction for: (for otherwise he does see and Remember them) See both these,
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namely, Christs sacrifice, and Gods satisfaction, in Pauls triumph: Who shall lay any thing to my charge, it is God that justifies mee.
namely, Christ sacrifice, and God's satisfaction, in Paul's triumph: Who shall lay any thing to my charge, it is God that Justifies me.
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I, but might some say, God will not justify the wicked not the unrighteous; What then? Who shall condemn me? It is Christ that died for me, though I am unrighteous;
I, but might Some say, God will not justify the wicked not the unrighteous; What then? Who shall condemn me? It is christ that died for me, though I am unrighteous;
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justice is satisfied that I cannot be condemned, for Christ hath taken away the curse, and stopped the Lawes mouth;
Justice is satisfied that I cannot be condemned, for christ hath taken away the curse, and stopped the Laws Mouth;
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for he is the true sinne-offering and trespasseoffering typified in the Law.
for he is the true sin-offering and trespasseoffering typified in the Law.
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Fourthly, Christ hath opened the way for the soule to come to God, from whom before (trembling) he ran away and hid himselfe, covering his nakednesse with figge leaves, not daring to approach the presence of the Lord.
Fourthly, christ hath opened the Way for the soul to come to God, from whom before (trembling) he ran away and hid himself, covering his nakedness with fig leaves, not daring to approach the presence of the Lord.
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The soule, till Christ died, stood aloofe off, had no sight of God but in shadowes, types and figures;
The soul, till christ died, stood aloof off, had no sighed of God but in shadows, types and figures;
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but now the Lord Jesus by his death made way for the soule to come to God, the Vaile of the Temple is rent in twaine:
but now the Lord jesus by his death made Way for the soul to come to God, the Veil of the Temple is rend in twaine:
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which is interpreted in the Hebrews to be the opening of the way into the most holy place;
which is interpreted in the Hebrews to be the opening of the Way into the most holy place;
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into which under the Law none but the High Priest might enter, and that but under a shadow once a yeare;
into which under the Law none but the High Priest might enter, and that but under a shadow once a year;
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but Christ by his owne bloud hath opened the way that we may with boldnesse have accesse to God:
but christ by his own blood hath opened the Way that we may with boldness have access to God:
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Christ, the Lords Anointed, hath so ordered the matter, being partaker of both natures, that God and man should meet in him:
christ, the lords Anointed, hath so ordered the matter, being partaker of both nature's, that God and man should meet in him:
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in him God appeares in love, mercy and grace: in him the Saints meet the Lord, in righteousnesse, salvation and praise;
in him God appears in love, mercy and grace: in him the Saints meet the Lord, in righteousness, salvation and praise;
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so that he that hid himselfe before, hath now no durable joy nor true content, but when in the sight of God in the Lord Jesus.
so that he that hid himself before, hath now no durable joy nor true content, but when in the sighed of God in the Lord jesus.
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Oh what a matchlesse mercy is here two at such a distance, and enmity should be reconciled and meet in one, joying, rejoycing, praising and delighting each in other.
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 in other.
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Oh here I am forced to stay a while in admiration of that boundlesse love, and unfathomable wisedome of our deare Jesus;
O Here I am forced to stay a while in admiration of that boundless love, and unfathomable Wisdom of our deer jesus;
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our well-beloved Bridegroome, that stript himselfe of his robes, and clothed himself with our sinnes, that knew no sinne,
our well-beloved Bridegroom, that stripped himself of his robes, and clothed himself with our Sins, that knew no sin,
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for to bring us into an intimate familiarity and acquaintance with our Maker.
for to bring us into an intimate familiarity and acquaintance with our Maker.
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Oh my soule, for this blesse the Lord, yea, let all that is within mee praise his holy name; O my soul, for this bless the Lord, yea, let all that is within me praise his holy name;
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yea, let all that love the salvation of the Lord say, Let the Lord be magnified. yea, let all that love the salvation of the Lord say, Let the Lord be magnified.
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Chap. XII. Sheweth what justification and the pardon of sin is: which are the effects of Christs death or sacrifice.
Chap. XII. Shows what justification and the pardon of since is: which Are the effects of Christ death or sacrifice.
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WEE are justified, and our sinnes are pardoned through the sacrifice of the Lord Jesus.
we Are justified, and our Sins Are pardoned through the sacrifice of the Lord jesus.
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That we may come to a more cleare understanding of this, I desire you would minde, that to justify signifies either to make one just who before was unjust,
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,
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or to declare one to be just.
or to declare one to be just.
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And againe, a man is said to be made just, when of a sinner he is washed and cleansed,
And again, a man is said to be made just, when of a sinner he is washed and cleansed,
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as of a drunkard he is become sober, and the like; or when he is acquitted of his fault:
as of a drunkard he is become Sobrium, and the like; or when he is acquitted of his fault:
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So that though many sins remaine, they shall not condemne him. In this last sense is a man said, according to the Scriptures, to be justified,
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,
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or have his sinnes pardoned, or be acquitted.
or have his Sins pardoned, or be acquitted.
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Blessed is the man to whom the Lord imputeth not his sin, that is, whose sin is forgiven, bid or covered. Blessed is the man to whom the Lord imputeth not his since, that is, whose since is forgiven, bid or covered.
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So likewise the declaration of a man to be a just man, or justified, is two-fold;
So likewise the declaration of a man to be a just man, or justified, is twofold;
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either to his owne soule, or to others:
either to his own soul, or to Others:
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Now according to the Scriptures, it is the acquitall from sinnes, that is, properly called justification.
Now according to the Scriptures, it is the acquittal from Sins, that is, properly called justification.
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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 freedome from it:
Therefore Says the Apostle, As condemnation Come upon all, so justification upon many: justification is there taken for the contrary to condemnation, which is the freedom from it:
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Therefore saith the Scripture, Wee are justified by his bloud, and by the Spirit. The Scriptures, say we, are justified by faith;
Therefore Says the Scripture, we Are justified by his blood, and by the Spirit. The Scriptures, say we, Are justified by faith;
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how then say you it is by the bloud of Christ, Rom. 5. 1. In answer to this, there are these two things to be minded.how then say you it is by the blood of christ, Rom. 5. 1. In answer to this, there Are these two things to be minded.
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1. That when men sinned there was something threatned, (viz:) eternall wrath and misery, which was not then inflicted.
1. That when men sinned there was something threatened, (videlicet:) Eternal wrath and misery, which was not then inflicted.
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2. Mans conscience became guilty, and so wrath, feare, terrour and torment seized on him: Now we must consider, that the bloud of Christ frees us from both these:
2. men 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 these:
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from the first, while we in our owne mindes, through wicked workes, were enemies. From the second;
from the First, while we in our own minds, through wicked works, were enemies. From the second;
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viz. That guilt we had contracted through sinne, the bloud of Christ saves us through faith;viz. That guilt we had contracted through sin, the blood of christ saves us through faith;
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therefore is it truly said, being justified by faith we have peace with God;
Therefore is it truly said, being justified by faith we have peace with God;
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faith receives what Christ hath done for us, and so justifies us in our consciences, that we have no more conscience of sinne; that is to say, guilt for sinne; which will appeare the more plainely by this similitude:
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 the more plainly by this similitude:
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A man hath committed an offence against the Law, suppose felony or treason; Now the Law saith, He that so offendeth shall dye the death:
A man hath committed an offence against the Law, suppose felony or treason; Now the Law Says, He that so offends shall die the death:
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The conscience of his fault presently strikes horrour to his Spirit;
The conscience of his fault presently strikes horror to his Spirit;
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the man is apprehended and imprisoned for it, and shut up till the dismall day of execution:
the man is apprehended and imprisoned for it, and shut up till the dismal day of execution:
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Now while the poore man can expect nothing but death, some freind of his, unknowne to him, sues for his pardon, satisfies the Law,
Now while the poor man can expect nothing but death, Some friend of his, unknown to him, sues for his pardon, Satisfies the Law,
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and obtaines it, by which, his freind hath made sure of his life;
and obtains it, by which, his friend hath made sure of his life;
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Now is the man truly justified or acquitted from his fault though he knowes it not;
Now is the man truly justified or acquitted from his fault though he knows it not;
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Well, what then? His freind coures to him and saith, Be of good cheere, thy offence is forgiven thee,
Well, what then? His friend coures to him and Says, Be of good cheer, thy offence is forgiven thee,
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and so gives him his pardon, which he gladly accepts;
and so gives him his pardon, which he gladly accepts;
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and having received it, he is now delivered from his bondage, the prison opened, and the Goalor commanded to set him at liberty,
and having received it, he is now Delivered from his bondage, the prison opened, and the Gaolor commanded to Set him At liberty,
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and he is as surely freed from the offence as if he had not sinn'd at all.
and he is as surely freed from the offence as if he had not sinned At all.
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Even so it is with a poore soule;
Even so it is with a poor soul;
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for when man sinned, wrath, even eternall misery was threatned, and his spirit filled with horrour.
for when man sinned, wrath, even Eternal misery was threatened, and his Spirit filled with horror.
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Now the Lord Christ, when the soule was a stranger to him, obtained his pardon, purchased it with his owne bloud,
Now the Lord christ, when the soul was a stranger to him, obtained his pardon, purchased it with his own blood,
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and then the mans eternall happinesse was made sure of;
and then the men Eternal happiness was made sure of;
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and when the Lord Christ tels him what he hath done for him, saying to him, Thy sins are pardoned, my Son, feare not:
and when the Lord christ tells him what he hath done for him, saying to him, Thy Sins Are pardoned, my Son, Fear not:
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then wrath, horrour, guilt and terrour fly away, and the man is by faith, that is to say, by believing what Christ hath done, at peace in his soule.
then 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.
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Faith, I say, is not the mans justification, or righteousnesse, but receives it, for it is a free gift of God.
Faith, I say, is not the men justification, or righteousness, but receives it, for it is a free gift of God.
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It is said, we are justified by workes, how then by the bloud and grace of Christ. To that I answer; It is said, we Are justified by works, how then by the blood and grace of christ. To that I answer;
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We may be truly said to be justified by works, namely, as to be justified, holds forth the declaration of it to others;
We may be truly said to be justified by works, namely, as to be justified, holds forth the declaration of it to Others;
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and so onely workes before men justify, or as workes 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:
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:
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So these three waies of being justified, viz: before God, in our conscience, and before others,
So these three ways of being justified, videlicet: before God, in our conscience, and before Others,
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or in some particular act are all at unity, being the effect of Christs death, which was the sacrifice for sinne.
or in Some particular act Are all At unity, being the Effect of Christ death, which was the sacrifice for sin.
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But yet methinkes I heare some ready to question, Whether all sinnes to a believer are pardoned, past, present, and to come?
But yet methinks I hear Some ready to question, Whither all Sins to a believer Are pardoned, past, present, and to come?
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If thou seriously considerest what I have already said, it might be a sufficient answer to thy demand;
If thou seriously Considerest what I have already said, it might be a sufficient answer to thy demand;
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but, if possible, I shall desire to answer thee more fully.
but, if possible, I shall desire to answer thee more Fully.
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We are to consider, that before we were actually, Christ Jesus died, and when he died he bore our sinnes in his owne 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 sinne was;
We Are to Consider, that before we were actually, christ jesus died, and when he died he boar 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;
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so that condemnation is by a Law; take away the Law the condemnation ceases.
so that condemnation is by a Law; take away the Law the condemnation ceases.
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Now Jesus triumphed over our sinnes and the Law (as I shall shew more fully anon) on the Crosse,
Now jesus triumphed over our Sins and the Law (as I shall show more Fully anon) on the Cross,
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and made a shew of them openly: So that they could never be able to returne upon us to condemne us;
and made a show of them openly: So that they could never be able to return upon us to condemn us;
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and under this consideration I affirme all sinnes past, present, and to come, were then pardoned by the bloud of the Crosse:
and under this consideration I affirm all Sins past, present, and to come, were then pardoned by the blood of the Cross:
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For as Christ at once died for all sinnes, past, present, and to come, so were they pardoned.
For as christ At once died for all Sins, past, present, and to come, so were they pardoned.
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Which pardon was given to Christ, for him to communicate to us;
Which pardon was given to christ, for him to communicate to us;
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Which leades us to the second consideration, namely, our guilt, feare, horrour and terrour, and Christs love to us then;
Which leads us to the second consideration, namely, our guilt, Fear, horror and terror, and Christ love to us then;
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for he having obtained our pardon, as he obtained it he gives it to the soule a full, compleate, perfect pardon, saying after this friendly manner, Thou that hidest thy selfe in the staires, and in the clifts of the rocke, in a desolate and forlorne condition, that waterest thy bed with teares, and expectest nothing but wrath, feare not, though thy sinnes be as scarlet I have made them as white as snow:
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 thy self in the stairs, and in the cliffs of the rock, in a desolate and forlorn condition, that waterest thy Bed with tears, and expectest nothing but wrath, Fear not, though thy Sins be as scarlet I have made them as white as snow:
c-acp pns31 vhg vvn po12 n1, c-acp pns31 vvd pn31 pns31 vvz pn31 p-acp dt n1 dt j, j, j n1, vvg p-acp d j n1, pns21 cst vv2 po21 n1 p-acp dt n2, cc p-acp dt n2 pp-f dt n1, p-acp dt j cc j-vvn n1, cst n1 po21 n1 p-acp n2, cc vv2 pix cc-acp n1, vvb xx, cs po21 n2 vbb p-acp n-jn pns11 vhb vvn pno32 p-acp j-jn c-acp n1:
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And so commands Satan their Goalor to flye, the Iron gates of their owne guilt to open,
And so commands Satan their Gaolor to fly, the Iron gates of their own guilt to open,
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and takes him by the hand and leades him into the Paradise of God by faith, into his Fathers Kingdome:
and Takes him by the hand and leads him into the Paradise of God by faith, into his Father's Kingdom:
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which act of Christ upon mans spirit is mans Justification;
which act of christ upon men Spirit is men Justification;
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according to that in the Acts, We preach remission of sinnes by Jesus Christ, for every one that believeth is justified from all things:
according to that in the Acts, We preach remission of Sins by jesus christ, for every one that Believeth is justified from all things:
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(marke the word,) from all things, from which he could not be justified by the Law of Moses.
(mark the word,) from all things, from which he could not be justified by the Law of Moses.
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And in another place, You hath he quickened, who were dead in sinnes, having forgiven you all trespasses.
And in Another place, You hath he quickened, who were dead in Sins, having forgiven you all Trespasses.
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Minde it, the worke is done, the Law cannot charge him;
Mind it, the work is done, the Law cannot charge him;
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so that if a Saint sinnes now (as in truth wee doe, For be that saith he hath no sinne, is a lyar,
so that if a Saint Sins now (as in truth we do, For be that Says he hath no sin, is a liar,
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and deceiveth himselfe) he may looke to his Advocate, pleading satisfaction already given;and deceives himself) he may look to his Advocate, pleading satisfaction already given;
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triumphantly singing, There is now no condemnation or damnation to him that is in Christ with a sure confidence;
triumphantly singing, There is now no condemnation or damnation to him that is in christ with a sure confidence;
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None can now legally (thoug many may unjustly) lay any thing to his charge, for God justifies him;
None can now legally (Thought many may unjustly) lay any thing to his charge, for God Justifies him;
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he that was offended is satisfied. Neither can any condemne him, for tis Christ that died for him:
he that was offended is satisfied. Neither can any condemn him, for this christ that died for him:
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now in this sense likewise it is very sure all sinnes past, present, and to come, are pardoned;
now in this sense likewise it is very sure all Sins past, present, and to come, Are pardoned;
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for this second is onely the declaration of the first.
for this second is only the declaration of the First.
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Against what I have here written, I know many object, That the Servants of God in the Old Testament,
Against what I have Here written, I know many Object, That the Servants of God in the Old Testament,
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as David, Daniel, &c. prayed for pardon of sinne, and that Christ commanded his Disciples to pray for the pardon of their sinnes, and that we are required to confesse our sinnes one to another, and pray one for another;
as David, daniel, etc. 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;
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and God himselfe saith, If we doe confesse our sinnes, he is faithfull to forgive them;
and God himself Says, If we do confess our Sins, he is faithful to forgive them;
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therefore, they are not all pardoned at once, if they were, what need we pray for them. Therefore, they Are not all pardoned At once, if they were, what need we pray for them.
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As to the examples or precepts concerning praying for pardon of sinne, I answer, That it was a sutable act to that state and service, that consisted in a legall dispensation;
As to the Examples or Precepts Concerning praying for pardon of sin, I answer, That it was a suitable act to that state and service, that consisted in a Legal Dispensation;
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they saw not so clearly the things we see;
they saw not so clearly the things we see;
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they were continually to offer sacrifice for sinne, and surely those that might offer sacrifice for sinne, might pray for the pardon thereof;
they were continually to offer sacrifice for sin, and surely those that might offer sacrifice for sin, might pray for the pardon thereof;
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So that their praying for pardon of sinne no more proves it our duty, then their offering sacrifices makes it a duty to us so to doe.
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.
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As to that precept of Christ to his Disciples, we are to minde, that Christ intended not alwaies to confine his Disciples to that manner of praying,
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,
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but that forme was agreeable to that dispensation; for the Kingdome of Heaven was not then come, It was but at hand;
but that Form was agreeable to that Dispensation; for the Kingdom of Heaven was not then come, It was but At hand;
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but now it is come, and we may boldly goe to God.
but now it is come, and we may boldly go to God.
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As concerning the other Scriptures that say, Confesse your sinnes one to another, and If we confesse our sinnes he is faithfull to forgive us:
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:
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If you consider what I have said before, it might be sufficient. These expressions onely speake of a forgivenesse and acquittall in a mans Conscience:
If you Consider what I have said before, it might be sufficient. These expressions only speak of a forgiveness and acquittal in a men Conscience:
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So though a soule may be in some doubt, these are an encouragement for him not to hide his face,
So though a soul may be in Some doubt, these Are an encouragement for him not to hide his face,
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and runne away in feare, but boldly to acknowledge them upon the head of the Scape Goate the Lord Jesus;
and run away in Fear, but boldly to acknowledge them upon the head of the Escape Goat the Lord jesus;
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and God is just and faithfull to forgive them, that is to say, to manifest the forgivenesse of them to thee;
and God is just and faithful to forgive them, that is to say, to manifest the forgiveness of them to thee;
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for sinne is either chargeable before God, or in the Conscience; before God it is not; therefore in Conscience onely;
for sin is either chargeable before God, or in the Conscience; before God it is not; Therefore in Conscience only;
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and as it is chargeable, such is the forgivenesse;
and as it is chargeable, such is the forgiveness;
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it many times fares with a Saint, as with a man arrested with a Bond formerly cancelled;
it many times fares with a Saint, as with a man arrested with a Bound formerly canceled;
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the man hereupon is filled with feare, beginning to call in question whether his surety hath cancelled it or no,
the man hereupon is filled with Fear, beginning to call in question whither his surety hath canceled it or no,
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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 for it:
and so calls upon his surety for the producing his Bound, that he may be assured he is freed from it by the Law, though unjustly vexed for it:
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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 cancelled;
Even so, I say, fares it many times with a Saint; jesus christ hath told him, the Law is satisfied, his debt paid, the bound canceled;
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the Devil assalts him, sets his sins, his debts in order before his eyes, and charges the Law upon him;
the devil assaults him, sets his Sins, his debts in order before his eyes, and charges the Law upon him;
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whereby the soul begins to fear againe, and is ready to qestion whether Christ hath told him so as he did before believe;
whereby the soul begins to Fear again, and is ready to question whither christ hath told him so as he did before believe;
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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 Christs love:
and now he cries out for his pardon, that the bound may be taken out of his Way, that he may be Set At liberty through the manifestation of Christ love:
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yea, I say farther, A man that hath obtained a pardon from his Prience, may be attached for the same offence,
yea, I say farther, A man that hath obtained a pardon from his Prience, may be attached for the same offence,
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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:
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:
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let me tell you, Satan many times assaults the soule and troubles it, and then many a soul in faith asks his pardon,
let me tell you, Satan many times assaults the soul and Troubles it, and then many a soul in faith asks his pardon,
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or the benefit of his pardon, that so he may be freed from Satans buffetings:
or the benefit of his pardon, that so he may be freed from Satan buffetings:
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and thus in the Scripture it is frequent to aske the thing produceing a benifit for the effects sake;
and thus in the Scripture it is frequent to ask the thing producing a benefit for the effects sake;
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as for instance, we may desire to eate the flesh of Christ, when wee meane the benefit that redounds to us from it;
as for instance, we may desire to eat the Flesh of christ, when we mean the benefit that redounds to us from it;
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so that the sum and substance of what I have said is, First, That sin is fully satisfied for by Christs death in the sight of God,
so that the sum and substance of what I have said is, First, That since is Fully satisfied for by Christ death in the sighed of God,
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and shal never be charged upon a Saint which pardon is in the hands of Christ for him.
and shall never be charged upon a Saint which pardon is in the hands of christ for him.
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Secondly, that sinne lieth in the conscience til believing, and when the soul believes, is forgivenesse given to him:
Secondly, that sin lies in the conscience till believing, and when the soul believes, is forgiveness given to him:
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that is to say, published, made manifest and declared.
that is to say, published, made manifest and declared.
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Thirdly, That though he may be freed, yet be in trouble or fear againe (for according to the measure of his faith, such is his assurance and consolation) & then he may pray for the pardon of sin:
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 since:
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that is to say, the fuller assurance of it;
that is to say, the fuller assurance of it;
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and may ask for pardon of sinne, as it includes his right to be freed from trouble or wrath for them any more.
and may ask for pardon of sin, as it includes his right to be freed from trouble or wrath for them any more.
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So that I say, all sinnes are pardoned in the sense I have already declared, past, present and to come.
So that I say, all Sins Are pardoned in the sense I have already declared, past, present and to come.
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You say that a Saint after believing may fear againe, which if it be true, why doth the Apostle say, we have not received the spirit of bondage againe to fear?You say that a Saint After believing may Fear again, which if it be true, why does the Apostle say, we have not received the Spirit of bondage again to Fear?
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In Answer to this, We must know, Paul is not there going about to tel them that it is impossible for them to fear againe;
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;
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but his intent is there, to hold forth the excellency of the Spirit;
but his intent is there, to hold forth the excellency of the Spirit;
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it was not the spirit of bondage, engendering to fear, that they had received through the Gospel of Jesus, but the Spirit of adoption, whereby they could cry Abba Father; and therefore the same Apostles demanded of the Galathians whether they received the Spirit by the preaching of the Law,
it was not the Spirit of bondage, engendering to Fear, that they had received through the Gospel of jesus, but the Spirit of adoption, whereby they could cry Abba Father; and Therefore the same Apostles demanded of the Galatians whither they received the Spirit by the preaching of the Law,
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or by the hearing of faith; or by the hearing of faith;
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commanding them to hold fast their liberty, and not to be intangled with the yoake of bondage, which is the spirit of feare in the Law, which the Galathians were subject to, not through the preaching of Christ,
commanding them to hold fast their liberty, and not to be entangled with the yoke of bondage, which is the Spirit of Fear in the Law, which the Galatians were Subject to, not through the preaching of christ,
vvg pno32 pc-acp vvi av-j po32 n1, cc xx pc-acp vbi vvn p-acp dt n1 pp-f n1, r-crq vbz dt n1 pp-f n1 p-acp dt n1, r-crq dt np2 vbdr j-jn p-acp, xx p-acp dt vvg pp-f np1,
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but through the subtilty of deceivers preaching the Law:
but through the subtlety of deceivers preaching the Law:
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And the truth is, so farre as wee be subject to be in bondage to feare,
And the truth is, so Far as we be Subject to be in bondage to Fear,
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so farre wee runne to the Law; there is no such thing produced by the Spirit of Christ Jesus.
so Far we run to the Law; there is no such thing produced by the Spirit of christ jesus.
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To conclude this Chapter, I shall lay down three prevailing arguments;
To conclude this Chapter, I shall lay down three prevailing Arguments;
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or Scripture reasons, to prove that all sinnes past, present, and to come, in the sense before explained, are pardoned.
or Scripture Reasons, to prove that all Sins past, present, and to come, in the sense before explained, Are pardoned.
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1. If all a believers sinnes be not pardoned at once, he may bee truely in the state of wrath and condemnation after believing.
1. If all a believers Sins be not pardoned At once, he may be truly in the state of wrath and condemnation After believing.
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But I say, believers are not at all truely in the state of wrath or condemnation;
But I say, believers Are not At all truly in the state of wrath or condemnation;
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Therefore all their sinnes 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;
Therefore all their Sins Are pardoned, etc. The First proposition is manifest, if you do but Consider what it is not to have since pardoned, it is to be in the state of wrath or condemnation;
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for he is blessed whose sinnes are Covered, or Pardoned.
for he is blessed whose Sins Are Covered, or Pardoned.
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The word of the Apostle proves the second, saying, There is no Condemnation to them that are in Christ Jesus.
The word of the Apostle Proves the second, saying, There is no Condemnation to them that Are in christ jesus.
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If all sinnes 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 all Sins be not pardoned At once, then Some Are not Covered: Which is evident if we Consider that the covering of since is the pardoning of since, Blessed is the man whose iniquities Are covered:
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If sin be alwaies covered, it is buried; and so incapable of rising up against us:
If since be always covered, it is buried; and so incapable of rising up against us:
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and so, if not pardoned, tis not covered. But all their sinnes are alwaies Covered;
and so, if not pardoned, this not covered. But all their Sins Are always Covered;
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Which appeares in that when Christ died, he carried them away in his own body, in to a Land of Oblivion, that God saith, I will remember their sins no more:
Which appears in that when christ died, he carried them away in his own body, in to a Land of Oblivion, that God Says, I will Remember their Sins no more:
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Christ is our propitiation, all our sinnes are blotted out, rased, covered, buried, nailed to the Crosse that they cannot hurt us.
christ is our propitiation, all our Sins Are blotted out, rased, covered, buried, nailed to the Cross that they cannot hurt us.
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If all the sins of a believer be not pardoned at once by the Lord, then may some be laid to his charge;
If all the Sins of a believer be not pardoned At once by the Lord, then may Some be laid to his charge;
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Which is evident of it selfe, for the pardon is the acquittance, or discharge from sin.
Which is evident of it self, for the pardon is the acquittance, or discharge from since.
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But none can be laid to their charge:
But none can be laid to their charge:
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therefore saith Paul, Who shall lay any thing to the charge of Gods Elect? Nothing can charge a believer except it bee the Law:
Therefore Says Paul, Who shall lay any thing to the charge of God's Elect? Nothing can charge a believer except it be the Law:
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I meane, nothing can justly charge him. Now the Law cannot doe it, as I will shew you in the next Chapter.
I mean, nothing can justly charge him. Now the Law cannot do it, as I will show you in the next Chapter.
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Therefore I conclude, All sinnes are pardoned at once, in the sense before named.
Therefore I conclude, All Sins Are pardoned At once, in the sense before nam.
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Chap. XIII. Sheweth the Ʋertue of Christs death, freeing us from the Law. FOr the fuller clearing of this, I shall endeavour to make it appeare,
Chap. XIII. Shows the Ʋertue of Christ death, freeing us from the Law. FOr the fuller clearing of this, I shall endeavour to make it appear,
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First, from what Law we are freed. Secondly, In what manner, or under what consideration we are freed.
First, from what Law we Are freed. Secondly, In what manner, or under what consideration we Are freed.
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1. The Law we are freed from, is the Law given to Adam, or the Law given on Mount Sinai. It is needfull for us to know those two dispensations, the one by God to Adam and all the World;
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;
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the other to Moses and the Children of Israel, to be one and the same substantiall Law;
the other to Moses and the Children of Israel, to be one and the same substantial Law;
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which we may perceive in the Epistle to the Romanes, where it is written, For when the Gentiles which have not the Law;
which we may perceive in the Epistle to the Romans, where it is written, For when the Gentiles which have not the Law;
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viz. as it was given to Israel by Moses, in that dispensation or ministration;viz. as it was given to Israel by Moses, in that Dispensation or ministration;
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do by nature, that is to say, by that original instinct or principle that is in all their hearts by creation;do by nature, that is to say, by that original instinct or principle that is in all their hearts by creation;
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the things contained in the Law, viz. of Moses;the things contained in the Law, viz. of Moses;
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these having not the Law, viz. given them by Moses are a Law unto themselves, that is to say, they have it in their hearts;these having not the Law, viz. given them by Moses Are a Law unto themselves, that is to say, they have it in their hearts;
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Which shew the worke of the Law written in their hearts. Which show the work of the Law written in their hearts.
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This appeares yet more evident if we consider, the punishment threatned by both was the same;
This appears yet more evident if we Consider, the punishment threatened by both was the same;
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therefore is it said verse 15. Their conscience bearing witnesse, and their thoughts the mean while accusing or excusing one another;
Therefore is it said verse 15. Their conscience bearing witness, and their thoughts the mean while accusing or excusing one Another;
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their owne hearts accusing them is a manifest proofe of wrath to be the fruit of sin,
their own hearts accusing them is a manifest proof of wrath to be the fruit of since,
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and condemnation the portion of sinners;
and condemnation the portion of Sinners;
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therefore saith the Apostle, By one man sin entred into the world, and death by sin, this death is explained to be judgement to condemnation.
Therefore Says the Apostle, By one man since entered into the world, and death by since, this death is explained to be judgement to condemnation.
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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 needlesse? I Answer, No verily;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? I Answer, No verily;
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though the substance was the same, yet the administration was divers:
though the substance was the same, yet the administration was diverse:
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The Law of Moses was added because of transgressions, the Law entred, that the offence might abound, that the exceeding sinfulnesse of sin might be disovered, that so it might discover the dead sinfull estate they were in, that thought themselves alive:The Law of Moses was added Because of transgressions, the Law entered, that the offence might abound, that the exceeding sinfulness of since might be disovered, that so it might discover the dead sinful estate they were in, that Thought themselves alive:
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For by the Law, is the knowledge of sin. The offence was before, but abounded not;For by the Law, is the knowledge of since. The offence was before, but abounded not;
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Man I say, was even dead in sin, stupid and carelesse, till the Law was given on Sinai:
Man I say, was even dead in since, stupid and careless, till the Law was given on Sinai:
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Then thundered out curses, that is to say; now God was resolved to make appear the wickednesse of sin:
Then thundered out curses, that is to say; now God was resolved to make appear the wickedness of since:
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but this was only to Israel, a chosen people, other Nations had not this priviledge: for this Law we must understand was not given alone to them;
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;
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for the service of God and the promises were annexed to it;
for the service of God and the promises were annexed to it;
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they had many types to hold forth their Saviour the Lord Jesus to doe that for them that might answer for what they themselves could not doe;
they had many types to hold forth their Saviour the Lord jesus to do that for them that might answer for what they themselves could not do;
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and by this were the Gentiles (for so the Jews called the rest of the Nations) hedged forth; this was a partition wall:
and by this were the Gentiles (for so the jews called the rest of the nations) hedged forth; this was a partition wall:
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Now Paul was once alive without the Law, viz. in his own conceipt, but when the Command came, sin revived;
Now Paul was once alive without the Law, viz. in his own conceit, but when the Command Come, since revived;
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for the Law was given that the offence might abound; and Paul died, viz. saw his dead condition;
for the Law was given that the offence might abound; and Paul died, viz. saw his dead condition;
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so that the Commandement which was appointed to life, that is to say, to drive men to Jesus;
so that the Commandment which was appointed to life, that is to say, to drive men to jesus;
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for the Law was a School-master to Christ; for the Law was a Schoolmaster to christ;
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even the Law of Commands, whippings and lashings, as wel as the Law of Ceremonies, shadowing forth Christ to us, Who is the end of the Law for righteousnesse.
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.
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Hee found was to death to him, that is to say, through the deceitfulnes of sin slew him,He found was to death to him, that is to say, through the deceitfulness of since slew him,
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as being the executioner against him:
as being the executioner against him:
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so that this Law was but the fuller discovery of the other Law: for the curse was all one.
so that this Law was but the fuller discovery of the other Law: for the curse was all one.
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But because the Law is to be considered several waies, I shall shew you in what senses we may look upon the Law, and in which sense we are freed from it.
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.
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Now we may look upon the Law foure manner of waies,
Now we may look upon the Law foure manner of ways,
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First, As a covenant of works, Doe this and live, do it not, and thou shalt dye.
First, As a Covenant of works, Do this and live, do it not, and thou shalt die.
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Secondly, As given by Moses on Mount Sinai. Thirdly, As written in the heart in the first Creation.
Secondly, As given by Moses on Mount Sinai. Thirdly, As written in the heart in the First Creation.
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Fourthly, As written in our hearts in the second Creation by Christ Jesus.
Fourthly, As written in our hearts in the second Creation by christ jesus.
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The two first waies are as two legal coppies, the one appearing more plainly to be read then the other;
The two First ways Are as two Legal copies, the one appearing more plainly to be read then the other;
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this Covenant of Works to Adam, If thou doest this, thou shalt dye, was written in great Letters (as I may so say) to Israel.
this Covenant of Works to Adam, If thou dost this, thou shalt die, was written in great Letters (as I may so say) to Israel.
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the wrighting of the Law, of loving God, and our Neighbour, in the heart, in the firs• creation, is faire written by Jesus, by the finger of Gods spirit in our heart in the new Creation, Jeremiah 31. I will write my Law in your heart, saith the Lord.
the wrighting of the Law, of loving God, and our Neighbour, in the heart, in the firs• creation, is fair written by jesus, by the finger of God's Spirit in our heart in the new Creation, Jeremiah 31. I will write my Law in your heart, Says the Lord.
dt vvg pp-f dt n1, pp-f j-vvg np1, cc po12 n1, p-acp dt n1, p-acp dt n1 n1, vbz av-j vvn p-acp np1, p-acp dt n1 pp-f npg1 n1 p-acp po12 n1 p-acp dt j n1, np1 crd pns11 vmb vvi po11 n1 p-acp po22 n1, vvz dt n1.
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Now if you consider the Law, as given by Moses written in Tables of Stone, it was to the Jews the ministration of death,
Now if you Consider the Law, as given by Moses written in Tables of Stone, it was to the jews the ministration of death,
av cs pn22 vvb dt n1, c-acp vvn p-acp np1 vvn p-acp n2 pp-f n1, pn31 vbds p-acp dt np2 dt n1 pp-f n1,
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or a Covenant of workes, to which appertained ceremonies and sacrifices:
or a Covenant of works, to which appertained ceremonies and Sacrifices:
cc dt n1 pp-f n2, p-acp r-crq vvd n2 cc n2:
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In which sense we Gentiles neither have, nor ever had any thing to doe with it;
In which sense we Gentiles neither have, nor ever had any thing to do with it;
p-acp r-crq n1 pns12 np1 dx vhb, ccx av vhd d n1 pc-acp vdi p-acp pn31;
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it was onely so given to the Jewes:
it was only so given to the Jews:
pn31 vbds av-j av vvn p-acp dt np2:
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Therefore it is said, We are not come to Mount Sinai, that might not be touched;
Therefore it is said, We Are not come to Mount Sinai, that might not be touched;
av pn31 vbz vvn, pns12 vbr xx vvn pc-acp vvi np1, cst vmd xx vbi vvn;
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but to Mount Sion, the grace of God in the Gospell.
but to Mount Sion, the grace of God in the Gospel.
cc-acp pc-acp vvi np1, dt n1 pp-f np1 p-acp dt n1.
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Now if you consider the Law as a Covenant of workes to Adam, though we were under it we are freed from it;
Now if you Consider the Law as a Covenant of works to Adam, though we were under it we Are freed from it;
av cs pn22 vvb dt n1 p-acp dt n1 pp-f n2 p-acp np1, cs pns12 vbdr p-acp pn31 pns12 vbr vvn p-acp pn31;
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for what curses the Jewes were subject to by the Law, as written in Tables of Stone:
for what curses the Jews were Subject to by the Law, as written in Tables of Stone:
p-acp r-crq n2 dt np2 vbdr j-jn p-acp p-acp dt n1, c-acp vvn p-acp n2 pp-f n1:
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we were, as the Law at first was written in our hearts, likewise subject to: For Abraham had two sonnes, the one by a Bond-maid, the other by a Free-woman;
we were, as the Law At First was written in our hearts, likewise Subject to: For Abraham had two Sons, the one by a Bondmaid, the other by a Freewoman;
pns12 vbdr, c-acp dt n1 p-acp ord vbds vvn p-acp po12 n2, av j-jn p-acp: c-acp np1 vhd crd n2, dt pi p-acp dt n1, dt j-jn p-acp dt n1;
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the one from Sinai engendring to bondage, the other from Mount Sion; one of workes, the other of grace:
the one from Sinai engendering to bondage, the other from Mount Sion; one of works, the other of grace:
dt pi p-acp np1 vvg p-acp n1, dt j-jn p-acp n1 np1; crd pp-f n2, dt n-jn pp-f n1:
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We are now freed from the curse of the Law, and there is no Condemnation to them that are in Christ Jesus.
We Are now freed from the curse of the Law, and there is no Condemnation to them that Are in christ jesus.
pns12 vbr av vvn p-acp dt n1 pp-f dt n1, cc pc-acp vbz dx n1 p-acp pno32 cst vbr p-acp np1 np1.
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As by the first Adam sinne entred into the world, and death by sinne, so by one man, Jesus Christ, The free gift came of many (yee all) offences, of them he died for to justification of life;
As by the First Adam sin entered into the world, and death by sin, so by one man, jesus christ, The free gift Come of many (ye all) offences, of them he died for to justification of life;
p-acp p-acp dt ord np1 n1 vvn p-acp dt n1, cc n1 p-acp n1, av p-acp crd n1, np1 np1, dt j n1 vvd pp-f d (pn22 d) n2, pp-f pno32 pns31 vvd p-acp p-acp n1 pp-f n1;
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it is not now said to us to doe this and live, but because you live, therefore doe this;
it is not now said to us to do this and live, but Because you live, Therefore do this;
pn31 vbz xx av vvn p-acp pno12 pc-acp vdi d cc vvi, cc-acp c-acp pn22 vvb, av vdb d;
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'tis not now said, If thou eatest (I meane to the Fathers chosen ones) thou shalt dye: but being dead thou shalt live by Jesus Christ;
it's 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;
pn31|vbz xx av vvn, cs pns21 vv2 (pns11 vvb p-acp dt n2 vvn pi2) pns21 vm2 vvi: p-acp vbg j pns21 vm2 vvi p-acp np1 np1;
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if thou sinnest thou hast an Advocate Jesus Christ the righteous, who covers all thy sinnes,
if thou Sinnest thou hast an Advocate jesus christ the righteous, who covers all thy Sins,
cs pns21 vv2 pns21 vh2 dt n1 np1 np1 dt j, r-crq vvz d po21 n2,
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so that the Gospell brings good newes:
so that the Gospel brings good news:
av cst dt n1 vvz j n1:
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and hence is it that we heare so much of life eternall, and freedome from the curse; which makes mee desire thee to looke a little backe to the variety of Gods dispensations till Christ.
and hence is it 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.
cc av vbz pn31 cst pns12 vvb av d pp-f n1 j, cc n1 p-acp dt n1; r-crq vvz pno11 vvi pno21 pc-acp vvi dt j n1 p-acp dt n1 pp-f npg1 n2 p-acp np1.
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Adam sinned, in dying he died, Christ was immediately promised;Adam sinned, in dying he died, christ was immediately promised;
np1 vvn, p-acp vvg pns31 vvd, np1 vbds av-j vvn;
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wee heare not much (though something) of the wickednesse of sinne, or the greatnesse of punishment, nor much of a Redeemer:
we hear not much (though something) of the wickedness of sin, or the greatness of punishment, nor much of a Redeemer:
pns12 vvb xx d (cs pi) pp-f dt n1 pp-f n1, cc dt n1 pp-f n1, ccx d pp-f dt n1:
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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.
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.
cc av vbds np1 vvn p-acp n1 p-acp np1 c-acp av c-acp pns12; cc dt d n1 vdd n1 vvi p-acp dt n2 av c-acp av c-acp av.
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A little after we have more of Christ in a promise to Abraham, and a good land must type forth salvation,
A little After we have more of christ in a promise to Abraham, and a good land must type forth salvation,
dt j c-acp pns12 vhb dc pp-f np1 p-acp dt n1 p-acp np1, cc dt j n1 vmb n1 av n1,
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and Circumcision was given in token that Christ should come of the seed of Abraham: and then we heare more of cutting of from the people.
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.
cc n1 vbds vvn p-acp n1 cst np1 vmd vvi pp-f dt n1 pp-f np1: cc av pns12 vvb av-dc pp-f vvg pp-f p-acp dt n1.
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A while after this the Law was given by Moses, then Lightning and thunder streamed from the Mount, fire flashed in their faces, blacknesse of darknesse, tempest,
A while After this the Law was given by Moses, then Lightning and thunder streamed from the Mount, fire flashed in their faces, blackness of darkness, tempest,
dt n1 p-acp d dt n1 vbds vvn p-acp np1, av n1 cc n1 vvd p-acp dt vvb, n1 vvd p-acp po32 n2, n1 pp-f n1, n1,
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and the sound of a trumpet terrified them; yea, then they heard the voice of words, which they were not able to beare,
and the found of a trumpet terrified them; yea, then they herd the voice of words, which they were not able to bear,
cc dt n1 pp-f dt n1 vvd pno32; uh, cs pns32 vvd dt n1 pp-f n2, r-crq pns32 vbdr xx j pc-acp vvi,
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therefore they entreated that they might not be spoken to them any more, for they could not endure that which was commanded,
Therefore they entreated that they might not be spoken to them any more, for they could not endure that which was commanded,
av pns32 vvd cst pns32 vmd xx vbi vvn p-acp pno32 d dc, c-acp pns32 vmd xx vvi d r-crq vbds vvn,
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yea, it made Moses himselfe exceedingly feare and shake. yea, it made Moses himself exceedingly Fear and shake.
uh, pn31 vvd np1 px31 av-vvg vvi cc vvi.
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Now it was, that which was threatned before, roused up it selfe in more terrible appearances:
Now it was, that which was threatened before, roused up it self in more terrible appearances:
av pn31 vbds, cst r-crq vbds vvn a-acp, vvd a-acp pn31 n1 p-acp av-dc j n2:
(21) chapter (DIV2)
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Now likewise appeares more of Christs sacrifice:
Now likewise appears more of Christ sacrifice:
av av vvz dc pp-f npg1 n1:
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Priests and Divine Service were all instituted to hold forth Christ, little yet of eternall wrath or life was manifested but in shadowes:
Priests and Divine Service were all instituted to hold forth christ, little yet of Eternal wrath or life was manifested but in shadows:
n2 cc j-jn n1 vbdr d vvn pc-acp vvi av np1, j av pp-f j n1 cc n1 vbds vvn p-acp p-acp n2:
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Cursed be thou in thy basket and store: Blessed shalt thou be, and eate the fat of the good land: Cursed be thou in thy basket and store: Blessed shalt thou be, and eat the fat of the good land:
vvn vbb pns21 p-acp po21 n1 cc n1: j-vvn vm2 pns21 vbi, cc vvi dt j pp-f dt j n1:
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Of this nature the cursings and blessings seemed to be then, yet the same way of salvation and damnation then as now.
Of this nature the cursings and blessings seemed to be then, yet the same Way of salvation and damnation then as now.
pp-f d n1 dt n2-vvg cc n2 vvd pc-acp vbi av, av dt d n1 pp-f n1 cc n1 av c-acp av.
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But the same God that spake before sundry times, and divers manners, hath in these last daies spoken by his Sonne; now life and immortality is brought to light by the Gospell,
But the same God that spoke before sundry times, and diverse manners, hath in these last days spoken by his Son; now life and immortality is brought to Light by the Gospel,
p-acp dt d np1 cst vvd p-acp j n2, cc j n2, vhz p-acp d ord ng1 vvn p-acp po31 n1; av n1 cc n1 vbz vvn pc-acp vvi p-acp dt n1,
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now the Vaile is rent in twaine, now are Jewes and Gentiles both in one estate,
now the Veil is rend in twaine, now Are Jews and Gentiles both in one estate,
av dt n1 vbz vvn p-acp crd, av vbr np2 cc n2-j av-d p-acp crd n1,
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and now soundeth the noise of hell fire, eternall wrath, the second death, and destruction; now are we delivered from our enemies, that no curse can come nigh all our dwelling places.
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 High all our Dwelling places.
cc av vvz dt n1 pp-f n1 n1, j n1, dt ord n1, cc n1; av vbr pns12 vvn p-acp po12 n2, cst dx n1 vmb vvi av-j d po12 j-vvg n2.
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The Law was holy, just and good, how comes it to be done away? I answer;The Law was holy, just and good, how comes it to be done away? I answer;
dt n1 vbds j, j cc j, q-crq vvz pn31 pc-acp vbi vdn av? pns11 vvb;
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God ordained sacrifices, they were holy, just and good, and yet were to give way to that substance:
God ordained Sacrifices, they were holy, just and good, and yet were to give Way to that substance:
np1 vvd n2, pns32 vbdr j, j cc j, cc av vbdr pc-acp vvi n1 p-acp d n1:
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the dispensation of God was righteous, and yet to give place to the last ministration by Christ from heaven.
the Dispensation of God was righteous, and yet to give place to the last ministration by christ from heaven.
dt n1 pp-f np1 vbds j, cc av pc-acp vvi n1 p-acp dt ord n1 p-acp np1 p-acp n1.
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Is not the Law a rule of life to us, how then can it be done away? Is not the Law a Rule of life to us, how then can it be done away?
vbz xx dt n1 dt n1 pp-f n1 p-acp pno12, c-crq av vmb pn31 vbi vdn av?
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If you consider what I have said, you may easily be satisfied. If you meane by the Law the substance commanded in the Law, I say tis,
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 this,
cs pn22 vvb r-crq pns11 vhb vvn, pn22 vmb av-j vbi vvn. cs pn22 vvb p-acp dt n1 dt n1 vvd p-acp dt n1, pns11 vvb pn31|vbz,
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and alwaies was for the substantiall matter in the Law written in the heart in the Creation;
and always was for the substantial matter in the Law written in the heart in the Creation;
cc av vbds p-acp dt j n1 p-acp dt n1 vvn p-acp dt n1 p-acp dt n1;
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in Tables of stone to the Jewes, and in the heart by the spirit in the Gospell;
in Tables of stone to the Jews, and in the heart by the Spirit in the Gospel;
p-acp n2 pp-f n1 p-acp dt np2, cc p-acp dt n1 p-acp dt n1 p-acp dt n1;
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which is, Love God and thy Neighbour, is one and the same:
which is, Love God and thy Neighbour, is one and the same:
r-crq vbz, vvb np1 cc po21 n1, vbz crd cc dt d:
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But if you meane the Law as given to Moses the Mediator of the Old Covenant;
But if you mean the Law as given to Moses the Mediator of the Old Covenant;
cc-acp cs pn22 vvb dt n1 c-acp vvn p-acp np1 dt n1 pp-f dt j n1;
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to which appertained the wordly Sanctuary, &c. it neither is, nor never was to the Gentiles.
to which appertained the wordly Sanctuary, etc. it neither is, nor never was to the Gentiles.
p-acp r-crq vvd dt j n1, av pn31 dx vbz, ccx av-x vbds p-acp dt n2-j.
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How can it he said, Wee be free from the Curse of the Law where we are yet subject to sorrow, labour, sicknesse and death, which are Curses of the Law? I answer;How can it he said, we be free from the Curse of the Law where we Are yet Subject to sorrow, labour, sickness and death, which Are Curses of the Law? I answer;
c-crq vmb pn31 pns31 vvd, pns12 vbb j p-acp dt n1 pp-f dt n1 c-crq pns12 vbr av j-jn p-acp n1, n1, n1 cc n1, r-crq vbr n2 pp-f dt n1? pns11 vvb;
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That Saints are subject to death and sicknesse, &c. Tis true, but not upon the same account as others, is as true.
That Saints Are Subject to death and sickness, etc. This true, but not upon the same account as Others, is as true.
d n2 vbr j-jn p-acp n1 cc n1, av pn31|vbz av-j, cc-acp xx p-acp dt d n1 p-acp n2-jn, vbz a-acp j.
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The nature of all these things are changed, the sicknesse of the body redounds to the soules health:
The nature of all these things Are changed, the sickness of the body redounds to the Souls health:
dt n1 pp-f d d n2 vbr vvn, dt n1 pp-f dt n1 vvz p-acp dt ng1 n1:
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The labour of the body serves to minde us that our rest is not here: Death in the flesh serves to passe us to our rest and blessednesse;
The labour 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;
dt n1 pp-f dt n1 vvz pc-acp vvi pno12 d po12 n1 vbz xx av: n1 p-acp dt n1 vvz pc-acp vvi pno12 p-acp po12 n1 cc n1;
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for Blessed are the dead that dye in the Lord, for they shall rest from all their labours, and their workes follow them.
for Blessed Are the dead that die in the Lord, for they shall rest from all their labours, and their works follow them.
p-acp vvn vbr dt j cst vvb p-acp dt n1, c-acp pns32 vmb vvi p-acp d po32 n2, cc po32 n2 vvi pno32.
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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.
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.
av np1 av-j vvn pc-acp vbi vvn cst pns31 vmd vbi p-acp np1. av pns31 vvz p-acp n1, r-crq cs n2 p-acp pno31 pns31 vmd xx vhi vdn.
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True it is, these are curses and poyson to the world, but to a Saint they are blessings and medicines well prepared by the skilfull art of our great and charitable Physitian, the Lord Jesus.
True it is, these Are curses and poison to the world, but to a Saint they Are blessings and medicines well prepared by the skilful art of our great and charitable physician, the Lord jesus.
j pn31 vbz, d vbr n2 cc n1 p-acp dt n1, cc-acp p-acp dt n1 pns32 vbr n2 cc n2 av vvn p-acp dt j n1 pp-f po12 j cc j n1, dt n1 np1.
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But God punishes his people for sinne, how then can they say, Curses are all done away. But God Punishes his people for sin, how then can they say, Curses Are all done away.
p-acp np1 vvz po31 n1 p-acp n1, c-crq av vmb pns32 vvi, n2 vbr d vdi av.
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If by punishment you meane an execution of justice upon an offender in satisfaction of a Law, which is properly, only and truly punishment.
If by punishment you mean an execution of Justice upon an offender in satisfaction of a Law, which is properly, only and truly punishment.
cs p-acp n1 pn22 vvb dt n1 pp-f n1 p-acp dt n1 p-acp n1 pp-f dt n1, r-crq vbz av-j, av-j cc av-j n1.
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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.
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.
pns11 vvb, np1 vvz xx n2 p-acp d, pc-acp vbz dx n1 p-acp po32 n1, dx n1 p-acp po32 n1, po32 n1 vbz n1, n1, n1, vvg cc n1.
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But some say, God himselfe saith, You of all Nations have I knowne, therefore will I punish you for your iniquities. To that I answer;
But Some say, God himself Says, You of all nations have I known, Therefore will I Punish you for your iniquities. To that I answer;
p-acp d vvb, np1 px31 vvz, pn22 pp-f d n2 vhb pns11 vvn, av vmb pns11 vvi pn22 p-acp po22 n2. p-acp cst pns11 vvb;
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That is a threatning sutable to the dispensation of the Covenant of workes, to that state the Jewes were trained up in;
That is a threatening suitable to the Dispensation of the Covenant of works, to that state the Jews were trained up in;
cst vbz dt j-vvg j p-acp dt n1 pp-f dt n1 pp-f n2, p-acp d n1 dt np2 vbdr vvn a-acp p-acp;
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but now in the Gospell the language is altered, for God now appeares to be love;
but now in the Gospel the language is altered, for God now appears to be love;
cc-acp av p-acp dt n1 dt n1 vbz vvn, c-acp np1 av vvz pc-acp vbi n1;
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Now if we sinne, it is said, We have an Advocate. But God in the Gospell saith, Whom I love I rebuke and chasten;
Now if we sin, it is said, We have an Advocate. But God in the Gospel Says, Whom I love I rebuke and chasten;
av cs pns12 vvb, pn31 vbz vvn, pns12 vhb dt n1. p-acp np1 p-acp dt n1 vvz, ro-crq pns11 vvb pns11 vvb cc vvi;
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therefore he punishes his beloved for their sinnes. I answer to this, First, Affirmatively; That God doth afflict his people for sin, yea, his beloved: But,Therefore he Punishes his Beloved for their Sins. I answer to this, First, Affirmatively; That God does afflict his people for since, yea, his Beloved: But,
av pns31 vvz po31 j-vvn p-acp po32 n2. pns11 vvb p-acp d, ord, av-j; cst np1 vdz vvi po31 n1 p-acp n1, uh, po31 j-vvn: cc-acp,
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Secondly, I say Afflictions are to them no curse at all, but a loving correction of a loving Father:
Secondly, I say Afflictions Are to them no curse At all, but a loving correction of a loving Father:
ord, pns11 vvb n2 vbr p-acp pno32 dx n1 p-acp d, cc-acp dt j-vvg n1 pp-f dt j-vvg n1:
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not to satisfy his wrath (for he hath seen the travell of his Son,
not to satisfy his wrath (for he hath seen the travel of his Son,
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and is already satisfied) but to manifest his mercy, it being for his childrens healing, safety and prosperity;
and is already satisfied) but to manifest his mercy, it being for his Children's healing, safety and Prosperity;
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they rather publish his love then his wrath: For whom he loveth he chasteneth, and whom be receiveth he scourgeth.
they rather publish his love then his wrath: For whom he loves he Chasteneth, and whom be receives he scourges.
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Therefore saith the spirit to the Saints, If you endure chastening you are dealt withall as Sonnes;
Therefore Says the Spirit to the Saints, If you endure chastening you Are dealt withal as Sons;
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If you are not chastised, you are bastards and not sonnes. Affliction is for their profit, as necessary for them as their meate and drink.
If you Are not chastised, you Are bastards and not Sons. Affliction is for their profit, as necessary for them as their meat and drink.
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Before we be afflicted we goe astray.
Before we be afflicted we go astray.
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Afflictions are a fruit of the Fathers love in Christs death, therefore called, the dyings or markes of Christ Jesus;
Afflictions Are a fruit of the Father's love in Christ death, Therefore called, the dyings or marks of christ jesus;
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they are sent to crucify the sinnes in us that crucified him; they are as fire, to purify, not destroy, the gold;
they Are sent to crucify the Sins in us that Crucified him; they Are as fire, to purify, not destroy, the gold;
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they yeild the peaceable fruits of righteousnesse (though for the present they are not joyous) to them that are exercised therein;
they yield the peaceable fruits of righteousness (though for the present they Are not joyous) to them that Are exercised therein;
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If wee suffer with him, wee shall also reigne with him. If we suffer with him, we shall also Reign with him.
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And yet we must note, that afflictions (though many times they be) yet are not alwaies sent as a chastisement for some particular sinne,
And yet we must note, that afflictions (though many times they be) yet Are not always sent as a chastisement for Some particular sin,
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but for the shewing forth the power of God; as Christ speakes in the case of the blinde man.
but for the showing forth the power of God; as christ speaks in the case of the blind man.
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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,
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,
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but to advance the glory of his his Sonne, in shewing them their weaknesse and sinfulnesse.
but to advance the glory of his his Son, in showing them their weakness and sinfulness.
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But as for the substance of the matter contained in the commands, it is I say againe, a standing rule to all generations;
But as for the substance of the matter contained in the commands, it is I say again, a standing Rule to all generations;
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and he or they that walke not according to it, it is because they have no light in them:
and he or they that walk not according to it, it is Because they have no Light in them:
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To love God and our Neighbour, the substance of the Law is our duty as well as any others.
To love God and our Neighbour, the substance of the Law is our duty as well as any Others.
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Chap. XIV. Sheweth some other effects of the virtue of Christs death.
Chap. XIV. Shows Some other effects of the virtue of Christ death.
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7. BY the death of Christ the wall of partition betweene Jewes and Gentiles is broken downe,
7. BY the death of christ the wall of partition between Jews and Gentiles is broken down,
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and all the writings of Ordinances taken out of the way: Before it was said, In Jerusalem shall they worship;
and all the writings of Ordinances taken out of the Way: Before it was said, In Jerusalem shall they worship;
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but now, Neither in this Mountaine, nor in Jerusalem; That is to say, the Father makes no more difference of places;
but now, Neither in this Mountain, nor in Jerusalem; That is to say, the Father makes no more difference of places;
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there is now neither Jew nor Gentile, Barbarian nor Scythian, bond nor free, Master nor Servant,
there is now neither Jew nor Gentile, Barbarian nor Scythian, bound nor free, Master nor Servant,
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but all are one in Christ Jesus; Now neither Circumcision nor Un-Circumcision availeth any thing, but a new Creature.
but all Are one in christ jesus; Now neither Circumcision nor Un-Circumcision availeth any thing, but a new Creature.
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8. All types, shadowes and figures are now fulfilled. Here I might be large, but I shall onely name some few particulars; As
8. All types, shadows and figures Are now fulfilled. Here I might be large, but I shall only name Some few particulars; As
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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;
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;
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now is Christ come, and the Circumcision is of the heart, & Christ hath fulfilled the Law.
now is christ come, and the Circumcision is of the heart, & christ hath fulfilled the Law.
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Secondly, All sacrifices, peace offerings, sin offerings, trespasse offerings, are all ended in the body of Christ;
Secondly, All Sacrifices, peace offerings, since offerings, trespass offerings, Are all ended in the body of christ;
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He is the Altar; The propitiation; The true living Temple; The habitation of God and the Saints; He is the true Manna;He is the Altar; The propitiation; The true living Temple; The habitation of God and the Saints; He is the true Manna;
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The true Joshua or Jesus, that conducts us into the true Land of Canaan; He is the Sampson, that by his death destroyes his enemies; The true joshua or jesus, that conducts us into the true Land of Canaan; He is the Sampson, that by his death Destroys his enemies;
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He is the true David, that sits on the Throne for ever; He is the true Arke of our salvation; He is the true Lamb; The Stape Goat; The First borne;
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 Stape Goat; The First born;
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The true Priest, Prophet, and King; He is the the true Rocke, out of whcih flow living waters; He is the true rest;
The true Priest, Prophet, and King; He is the the true Rock, out of which flow living waters; He is the true rest;
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He is the Deliverer of his people;
He is the Deliverer of his people;
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He is the true Joseph, that was sold into a strange land to provide for us against a day of spirituall famine;
He is the true Joseph, that was sold into a strange land to provide for us against a day of spiritual famine;
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He is the true watchman and shepheard of his people: He is the true watchman and shepherd of his people:
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But of these I must say with our Apostle, I cannot now stand to speake particularly.
But of these I must say with our Apostle, I cannot now stand to speak particularly.
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9. He hath by this death purchased for us all the happinesse we are spiritually borne to: As, First, Our union with GOD;
9. He hath by this death purchased for us all the happiness we Are spiritually born to: As, First, Our Union with GOD;
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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. Secondly, He hath purchased for us the redemption of our bodies from the grave;
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But more of this in the Kingly office. Lastly, He hath purchased for us life eternall, even perfection;
But more of this in the Kingly office. Lastly, He hath purchased for us life Eternal, even perfection;
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Of which more particularly in his Kingly office. 10. By his death he hath conquered all our enemies;
Of which more particularly in his Kingly office. 10. By his death he hath conquered all our enemies;
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Of which likewise in his Kingly office.
Of which likewise in his Kingly office.
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Chap. XV. Sheweth the dignity Christ hath attained through his death; and that in foure particulars.
Chap. XV. Shows the dignity christ hath attained through his death; and that in foure particulars.
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THAT we may see the excellency of the death of Christ, let us consider it under these considerations.
THAT we may see the excellency of the death of christ, let us Consider it under these considerations.
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1. That by death he hath conquered death and the devill; for it was impossible that he should be held of death:
1. That by death he hath conquered death and the Devil; for it was impossible that he should be held of death:
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Therefore is it said, He should see Corruption. The gallant Conquerors of the Kingdomes of the world when they dye they cease to conquer any more;
Therefore is it said, He should see Corruption. The gallant Conquerors of the Kingdoms of the world when they die they cease to conquer any more;
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but our Jesus in dying slew death, and him that had the power of death; that is to say, the Devill.
but our jesus in dying slew death, and him that had the power of death; that is to say, the devil.
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2. He by death rose from the dead:
2. He by death rose from the dead:
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For he, the selfe-same that ascended first, descended into the lowest part of the earth, for he rose from the dead:
For he, the selfsame that ascended First, descended into the lowest part of the earth, for he rose from the dead:
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Which resurrection of his hath many glorious effects; I shall onely instance in two.
Which resurrection of his hath many glorious effects; I shall only instance in two.
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First, It was the manifestation that he was none other but the the true Messiah, the Son of God.
First, It was the manifestation that he was none other but the the true Messiah, the Son of God.
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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 worke;
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;
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and therefore is it said, He was raised justification: Had he died, and not risen from the dead, our faith, preaching, writing (and the like) all had beene in vaine;
and Therefore is it said, He was raised justification: Had he died, and not risen from the dead, our faith, preaching, writing (and the like) all had been in vain;
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had he not rose from the dead, death had conquerd him:
had he not rose from the dead, death had conquered him:
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Now the true ground of our believing, is his death that could not be held of death:
Now the true ground of our believing, is his death that could not be held of death:
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by his rising he evidently declared himselfe to be the Lords Christ; Even the same body that died rose from the dead;
by his rising he evidently declared himself to be the lords christ; Even the same body that died rose from the dead;
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who said, Behold my hands and my feet. 3. By death he ascended into heaven; For he descended that he might ascend:
who said, Behold my hands and my feet. 3. By death he ascended into heaven; For he descended that he might ascend:
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He ascended from the state of infamy, shame and contempt, farre above all heavens, into the state of glory of the highest glory of God.
He ascended from the state of infamy, shame and contempt, Far above all heavens, into the state of glory of the highest glory of God.
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The fruits of whose ascension are, First, The leading Captivity Captive; the triumphing over all our enemies;
The fruits of whose Ascension Are, First, The leading Captivity Captive; the triumphing over all our enemies;
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Even as a Generall that hath conquered his enemies should carry them openly at his Chariot wheeles;
Even as a General that hath conquered his enemies should carry them openly At his Chariot wheels;
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so doth our Jesus carry all his and our enemies in open triumph.
so does our jesus carry all his and our enemies in open triumph.
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Secondly, When he ascended up on high, He gave gifts unto men, that he might fill all things;
Secondly, When he ascended up on high, He gave Gifts unto men, that he might fill all things;
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that is to say, that all his might be filled with himselfe; with the new Wine of his spirit.
that is to say, that all his might be filled with himself; with the new Wine of his Spirit.
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Time would faile me to enlarge my selfe herein. 4. By death he sits at the right hand of God.
Time would fail me to enlarge my self herein. 4. By death he sits At the right hand of God.
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By the right hand of God we are not to understand, as the ignorant sort doe, that God hath a right and left hand as we have,
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,
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but by his right hand is meant Gods greatest glory, power and dignity.
but by his right hand is meant God's greatest glory, power and dignity.
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Sit thou on my right hand, saith the Lord, till I make thine enemies thy footstoole. The effects of which are,Fit thou on my right hand, Says the Lord, till I make thine enemies thy footstool. The effects of which Are,
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First, The ruling over the world and all in it; of which in his Kingly office.
First, The ruling over the world and all in it; of which in his Kingly office.
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Secondly, The rest of himselfe having done his worke; for he having finished his worke is entred into his rest.
Secondly, The rest of himself having done his work; for he having finished his work is entered into his rest.
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Thirdly, The assurance that we shall enter into ours; for as he hath conquered and is set downe, so shall we be.
Thirdly, The assurance that we shall enter into ours; for as he hath conquered and is Set down, so shall we be.
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5. Lastly, By death he makes intercession for us. The intercession of Christ is his pleading or continually for us to his Father;
5. Lastly, By death he makes Intercession for us. The Intercession of christ is his pleading or continually for us to his Father;
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which pleading we may not by any meanes dreame, is a speaking vocally as we doe one to another,
which pleading we may not by any means dream, is a speaking vocally as we do one to Another,
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but a voice in his bloud; For his bloud speaketh better things then the bloud of Abel.
but a voice in his blood; For his blood speaks better things then the blood of Abel.
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Now the bloud of Abel, we know, cryed to heaven for vengeance: But that we may briefly see the excellency of Christs intercession, let us minde,
Now the blood of Abel, we know, cried to heaven for vengeance: But that we may briefly see the excellency of Christ Intercession, let us mind,
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First, That his bloud is alwaies present before the Lord, speaking for us as Gods remembrancer:
First, That his blood is always present before the Lord, speaking for us as God's remembrancer:
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it is our Advocate that is alwayes pleading our cause. Secondly, It pleades satisfaction to be given to the Judge of all;
it is our Advocate that is always pleading our cause. Secondly, It pleads satisfaction to be given to the Judge of all;
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by which we live in continuall security:
by which we live in continual security:
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So that the summe of the dignity Christ in dying arises to, is his Propheticall and Kingly office, which he executes with much love and fidelity.
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 Fidis.
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That he hath obtained all this by death, I will onely give you this demonstration of it.
That he hath obtained all this by death, I will only give you this demonstration of it.
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That all this is but the perfection of our Jesus. Now he was made perfect through sufferings;
That all this is but the perfection of our jesus. Now he was made perfect through sufferings;
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for the suffering of death he was crowned with glory, and honour; And because he humbled himselfe,
for the suffering of death he was crowned with glory, and honour; And Because he humbled himself,
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therefore hath God exalted him, and given him a name above every name; that at, or in his name or power, every knce should bow. Therefore hath God exalted him, and given him a name above every name; that At, or in his name or power, every knce should bow.
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Chap. XVI. Sheweth what the Propheticall Office of Christ is, and the excellency thereof.
Chap. XVI. Shows what the Prophetical Office of christ is, and the excellency thereof.
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HAving thus finished (through divine assistance) the first part of the three-fold office of Christ, viz: his Priestly office;
HAving thus finished (through divine assistance) the First part of the threefold office of christ, videlicet: his Priestly office;
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I am now come to speake of his Propheticall office; which I shall finish with much brevity:
I am now come to speak of his Prophetical office; which I shall finish with much brevity:
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There being two things for the explication of this office to be minded. 1. The Prophet himselfe. 2. The office or worke of this Prophet. First, Concerning the Prophet;
There being two things for the explication of this office to be minded. 1. The Prophet himself. 2. The office or work of this Prophet. First, Concerning the Prophet;
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It is the Lord Jesus that was anointed to become the Teacher of his people. The Prophets under the Law were anointed with oile;
It is the Lord jesus that was anointed to become the Teacher of his people. The prophets under the Law were anointed with oil;
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Our great Prophet, the Lord Jesus with the Spirit, he was made full of grace and truth,
Our great Prophet, the Lord jesus with the Spirit, he was made full of grace and truth,
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and God the Father raised him up, as it was foretold by Moses, and furnished him with sufficient abilities to discharge his trust:
and God the Father raised him up, as it was foretold by Moses, and furnished him with sufficient abilities to discharge his trust:
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For the fulnesse of wisedome was in him; therefore is he called, the Councellor;
For the fullness of Wisdom was in him; Therefore is he called, the Councillor;
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the same man that was anointed to be a Priest, was anointed to be a Prophet;
the same man that was anointed to be a Priest, was anointed to be a Prophet;
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who was a Priestly Prophet, and a Propheticall Priest. Secondly, The office of the Prophet is next to be spoken to;
who was a Priestly Prophet, and a Prophetical Priest. Secondly, The office of the Prophet is next to be spoken to;
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which is an office given to him of the Father, for the revelation or discovering of the great mysteries of the Fathers Kingdome:
which is an office given to him of the Father, for the Revelation or discovering of the great Mysteres of the Father's Kingdom:
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in which office there are five things to be knowne. 1. The matter discovered. 2. The light discovering. 3. The rule of discovery.
in which office there Are five things to be known. 1. The matter discovered. 2. The Light discovering. 3. The Rule of discovery.
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4. The manner of discovery or teaching. 5. The persons taught. The matter discovered by this Prophet in generall is this;
4. The manner of discovery or teaching. 5. The Persons taught. The matter discovered by this Prophet in general is this;
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Whatever may be knowne or enjoyed of God by the Creature, and whatever the Creature is and shall be in relation unto God.
Whatever may be known or enjoyed of God by the Creature, and whatever the Creature is and shall be in Relation unto God.
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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 hath done for us;
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 hath done for us;
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what wee shall enjoy by him; what we have done against him, and what we ought to returne to him.
what we shall enjoy by him; what we have done against him, and what we ought to return to him.
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I shall draw forth this to thy view in severall particulars: As
I shall draw forth this to thy view in several particulars: As
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First, Christ is a Prophet discovering to us our sinfulnesse and misery by nature, our nakednesse and emptinesse, our blindnesse and vanity,
First, christ is a Prophet discovering to us our sinfulness and misery by nature, our nakedness and emptiness, our blindness and vanity,
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for 'tis he that convinces of sinne. Alas!
for it's he that convinces of sin. Alas!
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Wee see not our wretched estate by sinne till Christ comes to us and shewes us the danger of it.
we see not our wretched estate by sin till christ comes to us and shows us the danger of it.
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Secondly, Christ discovers to his people their happinesse by grace; that though their sinnes are great, the Fathers love is greater:
Secondly, christ discovers to his people their happiness by grace; that though their Sins Are great, the Father's love is greater:
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Poore man, lies in a dark dungeon till Christ come with his light; in a comfortlesse estate, till his eternall state in love be ascertained him;
Poor man, lies in a dark dungeon till christ come with his Light; in a comfortless estate, till his Eternal state in love be ascertained him;
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he it is that reveales to the soule the Gospell or good newes of salvation; he comes to the soule and tels him his sinnes are forgiven him:
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:
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By the sight of this love the soule is taught the greatnesse of his sinne, and the infinitenesse of his offence;
By the sighed of this love the soul is taught the greatness of his sin, and the infiniteness of his offence;
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the riches of Gods grace is made to shine more clearly; for he convinces the world of righteousnesse.
the riches of God's grace is made to shine more clearly; for he convinces the world of righteousness.
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Thirdly, This Prophet teaches the soules all things to be believed, even the resurrection of the body, and everlasting life:
Thirdly, This Prophet Teaches the Souls all things to be believed, even the resurrection of the body, and everlasting life:
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yea the Fathers love to him from eternity;
yea the Father's love to him from eternity;
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yea, this teaches him what God is, and what Christ is, and to believe what he reveales, and what shall be hereafter;
yea, this Teaches him what God is, and what christ is, and to believe what he reveals, and what shall be hereafter;
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for he convinces the world of judgement.
for he convinces the world of judgement.
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Lastly, Because I must hasten, He teaches the soule 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,
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,
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as well as to be enjoyed in heaven:
as well as to be enjoyed in heaven:
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he teaches how to behave our selves while strangers here, as well as what we shall enjoy when we attaine to the City which we now seek;
he Teaches how to behave our selves while Strangers Here, as well as what we shall enjoy when we attain to the city which we now seek;
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which obedience consists in two things. 1. Love to God; Love to God is that which Christ preaches to every soule whom he loves;
which Obedience consists in two things. 1. Love to God; Love to God is that which christ Preaches to every soul whom he loves;
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and in teaching him to love God, he teaches him to love God above all,
and in teaching him to love God, he Teaches him to love God above all,
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and in all, and all things for his sake, and to deny all things, and account them as losse and dung in comparison of his God. 2. Love to his Neighbour;
and in all, and all things for his sake, and to deny all things, and account them as loss and dung in comparison of his God. 2. Love to his Neighbour;
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Love is the fulfilling of the whole Law; but more of this as God gives further opportunity.
Love is the fulfilling of the Whole Law; but more of this as God gives further opportunity.
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I proceed now to speake of the light discovering, which is the spirit of God in Christ;
I proceed now to speak of the Light discovering, which is the Spirit of God in christ;
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Therefore saith the Lord Jesus, When I goe away, viz: in the flesh:
Therefore Says the Lord jesus, When I go away, videlicet: in the Flesh:
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I will send you the Spirit, and be shall take of mine, and shew it to you; I will send you the Spirit, and be shall take of mine, and show it to you;
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he will guide you into all truth. he will guide you into all truth.
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Therefore saith the Psalmist, Oh that thou wouldest send forth thy light and thy truth, let them leade mee:
Therefore Says the Psalmist, O that thou Wouldst send forth thy Light and thy truth, let them lead me:
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this Spirit is the Spirit the Comforter.
this Spirit is the Spirit the Comforter.
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Christ saith, I am the light, and I will teach you: And it is said, That he reveales the mysteries of the Father;
christ Says, I am the Light, and I will teach you: And it is said, That he reveals the Mysteres of the Father;
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how then say you 'tis the Spirit? In answer to this, I desire you would consider these three things.
how then say you it's the Spirit? In answer to this, I desire you would Consider these three things.
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1. That we are taught by God; and therefore saith the Scripture, Yee shall be all taught of God.
1. That we Are taught by God; and Therefore Says the Scripture, Ye shall be all taught of God.
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2. That we are all taught by Christ; therefore Christ saith, I am the true light.
2. That we Are all taught by christ; Therefore christ Says, I am the true Light.
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3. We are taught by the Spirit; therefore is it said, Yee have an unction that teacheth you all things.
3. We Are taught by the Spirit; Therefore is it said, Ye have an unction that Teaches you all things.
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Now these three are not three severall distinct lights, but one true light, which Christs owne words sweetly hold forth, saying, All that the Father hath is mine;
Now these three Are not three several distinct lights, but one true Light, which Christ own words sweetly hold forth, saying, All that the Father hath is mine;
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and the Spirit shall take of mine, and shew it unto you.
and the Spirit shall take of mine, and show it unto you.
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Which holds forth this truth that the Father teacheth by his Sonne, For the fulnesse of the Father dwels in him;
Which holds forth this truth that the Father Teaches by his Son, For the fullness of the Father dwells in him;
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and the Sonne now teacheth onely by his Spirit; therefore the Spirit takes of Christ, to give to them that are his children;
and the Son now Teaches only by his Spirit; Therefore the Spirit Takes of christ, to give to them that Are his children;
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So that it remaines cleare, there is but one true light, namely, the light of the Father and the Sonne made manifest by the Spirit.
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.
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The third thing I propounded is the rule of discovery; and that is the truth of God revealed in the Scriptures;
The third thing I propounded is the Rule of discovery; and that is the truth of God revealed in the Scriptures;
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The Scriptures doe declare all that was, that is, and that shall be practised or enjoyed by any.
The Scriptures do declare all that was, that is, and that shall be practised or enjoyed by any.
dt n2 vdb vvi d cst vbds, cst vbz, cc cst vmb vbi vvn cc vvn p-acp d.
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To the Law and to the Testimony was a sure guide or rule of old;To the Law and to the Testimony was a sure guide or Rule of old;
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insomuch that if any spake not according to them, it was because there was no light in them So likewise is it a sure rule now,
insomuch that if any spoke not according to them, it was Because there was no Light in them So likewise is it a sure Rule now,
av cst cs d vvd xx vvg p-acp pno32, pn31 vbds p-acp a-acp vbds dx n1 p-acp pno32 av av vbz pn31 dt j n1 av,
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even the Law and Testimony given by the Lord Jesus, the Son of God, who hath spoken in the last daies his will to us.
even the Law and Testimony given by the Lord jesus, the Son of God, who hath spoken in the last days his will to us.
av dt n1 cc n1 vvn p-acp dt n1 np1, dt n1 pp-f np1, r-crq vhz vvn p-acp dt ord n2 po31 n1 p-acp pno12.
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Now the will of God which is our rule to walke by, is the command of God, the Law of God:
Now the will of God which is our Rule to walk by, is the command of God, the Law of God:
av dt n1 pp-f np1 r-crq vbz po12 n1 pc-acp vvi p-acp, vbz dt n1 pp-f np1, dt n1 pp-f np1:
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Where there is no Law there is nothing but disorder;
Where there is no Law there is nothing but disorder;
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Christ hath given us a standing Law to walk by, which is the Scriptures of truth:
christ hath given us a standing Law to walk by, which is the Scriptures of truth:
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The holy Scriptures, which the Apostle affirmes, Are able to make the man of God perfect unto salvation, through faith in Jesus. The holy Scriptures, which the Apostle affirms, are able to make the man of God perfect unto salvation, through faith in jesus.
dt j n2, r-crq dt n1 vvz, vbr j pc-acp vvi dt n1 pp-f np1 j p-acp n1, p-acp n1 p-acp np1.
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Many men now adaies are grown so wanton, that they may sinne without controule, deny the Scriptures to be the words or Law of God:
Many men now adais Are grown so wanton, that they may sin without control, deny the Scriptures to be the words or Law of God:
d n2 av av vbr vvn av j-jn, cst pns32 vmb vvi p-acp n1, vvb dt n2 pc-acp vbi dt n2 cc n1 pp-f np1:
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But to such soules let me say, the Heathens will convince them of Atheisme;
But to such Souls let me say, the heathens will convince them of Atheism;
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for when they once come to deny that, they deny likewise the worke of God written in the heart by the Creation.
for when they once come to deny that, they deny likewise the work of God written in the heart by the Creation.
p-acp c-crq pns32 a-acp vvi pc-acp vvi d, pns32 vvb av dt n1 pp-f np1 vvn p-acp dt n1 p-acp dt n1.
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But how can you prove the Scriptures to be the words of the Lord. But how can you prove the Scriptures to be the words of the Lord.
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Besides the Testimony they beare of themselves, (which some, though carnally and sensually judge to be false) I shall propound these few considerations to you.
Beside the Testimony they bear of themselves, (which Some, though carnally and sensually judge to be false) I shall propound these few considerations to you.
p-acp dt n1 pns32 vvb pp-f px32, (r-crq d, c-acp av-j cc av-j vvi pc-acp vbi j) pns11 vmb vvi d d n2 p-acp pn22.
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First, Whatever is written in the heart by nature, is found plainly and fully described in the Scriptures.
First, Whatever is written in the heart by nature, is found plainly and Fully described in the Scriptures.
ord, r-crq vbz vvn p-acp dt n1 p-acp n1, vbz vvn av-j cc av-j vvn p-acp dt n2.
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By nature man knowes there is a God; that this God is to be worshipped; and that he ought to live righteously;
By nature man knows there is a God; that this God is to be worshipped; and that he ought to live righteously;
p-acp n1 n1 vvz a-acp vbz dt n1; cst d np1 vbz pc-acp vbi vvn; cc cst pns31 vmd pc-acp vvi av-j;
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and his conscience flyes in his face, being convicted of his sinne against God; whereupon he is put upon a way of thinking how he may please God;
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;
cc po31 n1 vvz p-acp po31 n1, vbg vvn pp-f po31 n1 p-acp np1; c-crq pns31 vbz vvn p-acp dt n1 pp-f vvg c-crq pns31 vmb vvi np1;
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these things, through his ignorance, are but confusedly in him; but looke to the Scriptures, all these things are handled plainly and distinctly;
these things, through his ignorance, Are but confusedly in him; but look to the Scriptures, all these things Are handled plainly and distinctly;
d n2, p-acp po31 n1, vbr cc-acp av-vvn p-acp pno31; cc-acp vvb p-acp dt n2, d d n2 vbr vvn av-j cc av-j;
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which is an undeniable argument (except to them that are so scared, that they can also deny there is a God) that the Scriptures are the very words of God, that thy heart in nature mindes thee, God in his word plainly unfolds to thee.
which is an undeniable argument (except to them that Are so scared, that they can also deny there is a God) that the Scriptures Are the very words of God, that thy heart in nature minds thee, God in his word plainly unfolds to thee.
r-crq vbz dt j n1 (c-acp p-acp pno32 cst vbr av vvn, cst pns32 vmb av vvi pc-acp vbz dt n1) cst dt n2 vbr dt j n2 pp-f np1, cst po21 n1 p-acp n1 vvz pno21, np1 p-acp po31 n1 av-j vvz p-acp pno21.
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Nay further, I will appeale to any man, and challenge the wisest, subtilest, most ingenuous man in the world to tell mee what is good or excellent to be followed or avoided, which may not be clearly demonstrated from the Scripture.
Nay further, I will appeal to any man, and challenge the Wisest, subtlest, most ingenuous 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 Scripture.
uh av-jc, pns11 vmb vvi p-acp d n1, cc vvi dt js, js, ds j n1 p-acp dt n1 pc-acp vvi pno11 q-crq vbz j cc j pc-acp vbi vvn cc vvn, r-crq vmb xx vbi av-j vvn p-acp dt n1.
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Another reason which may serve to silence thy vaine thoughts, is this, that all men that write of God,
another reason which may serve to silence thy vain thoughts, is this, that all men that write of God,
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or the worship of God, are forced to make recourse to these Scriptures, to decide the controversies among them.
or the worship of God, Are forced to make recourse to these Scriptures, to decide the controversies among them.
cc dt n1 pp-f np1, vbr vvn pc-acp vvi n1 p-acp d n2, pc-acp vvi dt n2 p-acp pno32.
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Doe not the greatest Heretiques seeme to father their blasphemies upon the Scripture; which is a good Argument of their Authority.
Do not the greatest Heretics seem to father their Blasphemies upon the Scripture; which is a good Argument of their authority.
vdb xx dt js n2 vvb p-acp n1 po32 n2 p-acp dt n1; r-crq vbz dt j n1 pp-f po32 n1.
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If the Scriptures were not to be believed above their words, why doe they seeke to prove their matter from them? Nay, which seemes a wonder to me, these very bruits (for I can give them no fitter name) that deny the Scriptures, doe often times bring Scripture to prove their deniall of them:
If the Scriptures were not to be believed above their words, why do they seek to prove their matter from them? Nay, which seems a wonder to me, these very bruits (for I can give them not fitter name) that deny the Scriptures, do often times bring Scripture to prove their denial of them:
cs dt n2 vbdr xx pc-acp vbi vvn p-acp po32 n2, q-crq vdb pns32 vvb pc-acp vvi po32 n1 p-acp pno32? uh-x, r-crq vvz dt n1 p-acp pno11, d j n2 (c-acp pns11 vmb vvi pno32 xx jc n1) cst vvb dt n2, vdb av n2 vvb n1 pc-acp vvi po32 n1 pp-f pno32:
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Sometimes they object to us the seeming Contradictions that are in them; telling us the Word of God cannot contradict it selfe:
Sometime they Object to us the seeming Contradictions that Are in them; telling us the Word of God cannot contradict it self:
av pns32 vvb p-acp pno12 dt j-vvg n2 cst vbr p-acp pno32; vvg pno12 dt n1 pp-f np1 vmbx vvi pn31 n1:
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and for this they alleadge the Scriptures that say, God cannot lye, and the like:
and for this they allege the Scriptures that say, God cannot lie, and the like:
cc p-acp d pns32 vvi dt n2 cst vvb, np1 vmbx vvi, cc dt j:
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by which doe they not set to their seales, that God is true, and the Scriptures his word. Yet a little further;
by which do they not Set to their Seals, that God is true, and the Scriptures his word. Yet a little further;
p-acp r-crq vdb pns32 xx vvn p-acp po32 n2, cst np1 vbz j, cc dt n2 po31 n1. av dt av-j jc;
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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:
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:
vvb pno32 vvi av dt n2, cc vvb pno32 n1 pp-f d n1, cc q-crq vmb pns32 av vvi? q-crq vmb pns32 vvi r-crq pns32 vvb? n1 pns32 vvi po32 n2 p-acp d j n2? p-acp c-crq pns11 vvb pn22 vvb pns32 po32 n2? pn31 vbz av-d p-acp n1, cc p-acp n1:
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If from nature, that is corrupted;
If from nature, that is corrupted;
cs p-acp n1, cst vbz vvn;
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Who can bring a cleane thing out of an uncleane thing? Nature teaches not the true Worship of God:
Who can bring a clean thing out of an unclean thing? Nature Teaches not the true Worship of God:
r-crq vmb vvi dt j n1 av pp-f dt j n1? n1 vvz xx dt j n1 pp-f np1:
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If from grace, Where is this grace made manifest? And if it be not manifest, who will believe them? For the proving of doubtfull things is alwaies by things more known,
If 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,
cs p-acp n1, q-crq vbz d n1 vvd j? cc cs pn31 vbb xx j, r-crq vmb vvi pno32? p-acp dt vvg pp-f j n2 vbz av p-acp n2 av-dc vvn,
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If it be made manifest, surely then tis in the Scriptures. Well, To conclude this; Consider that heavenly stile, faithfulnesse in reproving as well great and small;
If it be made manifest, surely then this in the Scriptures. Well, To conclude this; Consider that heavenly style, faithfulness in reproving as well great and small;
cs pn31 vbb vvn j, av-j cs pn31|vbz p-acp dt n2. av, pc-acp vvi d; vvb d j n1, n1 p-acp vvg a-acp av j cc j;
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that sweet unity that is there; that majesty and authority that is to be found there, and in no writing else;
that sweet unity that is there; that majesty and Authority that is to be found there, and in no writing Else;
cst j n1 cst vbz a-acp; d n1 cc n1 cst vbz pc-acp vbi vvn a-acp, cc p-acp dx n1 av;
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that almost all men that have ever seene them, stand in admiration of them; which are an evident demonstration of the excellency of them.
that almost all men that have ever seen them, stand in admiration of them; which Are an evident demonstration of the excellency of them.
cst av d n2 cst vhb av vvn pno32, vvb p-acp n1 pp-f pno32; r-crq vbr dt j n1 pp-f dt n1 pp-f pno32.
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But there are many things in the Scripture that seeme incredible; as Sampsons staying so many with the Jaw-bone of an Asse; But there Are many things in the Scripture that seem incredible; as Sampsons staying so many with the Jawbone of an Ass;
cc-acp pc-acp vbr d n2 p-acp dt n1 cst vvb j; c-acp npg1 vvg av d p-acp dt n1 pp-f dt n1;
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and Christs being borne of a Virgin; and Noahs Arke; and many more. and Christ being born of a Virgae; and Noahs Ark; and many more.
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To whom doe these seeme incredible? Dost thou believe there is a God? If thou dost,
To whom do these seem incredible? Dost thou believe there is a God? If thou dost,
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Why shouldest thou thinke it impossible for him to bring to passe these things? And if he tels us these things are so,
Why Shouldst thou think it impossible for him to bring to pass these things? And if he tells us these things Are so,
q-crq vmd2 pns21 vvi pn31 j p-acp pno31 pc-acp vvi pc-acp vvi d n2? cc cs pns31 vvz pno12 d n2 vbr av,
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why shall we not believe them? But it may be though mayst say, there are many things that seeme to contradict each other:
why shall we not believe them? But it may be though Mayest say, there Are many things that seem to contradict each other:
q-crq vmb pns12 xx vvi pno32? p-acp pn31 vmb vbi cs vm2 vvi, pc-acp vbr d n2 cst vvb pc-acp vvi d n-jn:
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What then? Are they not true, because thy narrow, foolish and shallow heart cannot comprehend it? There are many things in nature which thou canst give no reason of;
What then? are they not true, Because thy narrow, foolish and shallow heart cannot comprehend it? There Are many things in nature which thou Canst give no reason of;
q-crq av? vbr pns32 xx j, c-acp po21 j, j cc j n1 vmbx vvi pn31? pc-acp vbr d n2 p-acp n1 r-crq pns21 vm2 vvi dx n1 pp-f;
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Why quarrellest thou not with them also, and with that God that made them? If thou understandingly didst but reade them, I dare say thou wouldst say there is not one thing in the whole Scriptures needlesse, nor any Contradictions:
Why quarrelest 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:
q-crq vv2 pns21 xx p-acp pno32 av, cc p-acp cst np1 cst vvd pno32? cs pns21 av-vvg vdd2 cc-acp vvi pno32, pns11 vvb vvb pns21 vmd2 vvi pc-acp vbz xx crd n1 p-acp dt j-jn n2 j, ccx d n2:
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Some things in them are figures; some histories; some lawes, which all hold forth the majesty, soveraignty and excellency of the Lord.
some things in them Are figures; Some histories; Some laws, which all hold forth the majesty, sovereignty and excellency of the Lord.
d n2 p-acp pno32 vbr n2; d n2; d n2, r-crq d vvb av dt n1, n1 cc n1 pp-f dt n1.
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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;
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;
pns11 vmb p-acp dt n1 vvb av-dx dc pp-f dt n1 pp-f n1, cc-acp d, cst pns31 cst vmb vvi dt n2 pc-acp vbi dt n1 pp-f np1, vbz dt n1 n1 p-acp d n2;
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yea, he is but an Atheist; that cannot chuse but deny God himselfe. The fourth thing is, the manner of discovery.
yea, he is but an Atheist; that cannot choose but deny God himself. The fourth thing is, the manner of discovery.
uh, pns31 vbz p-acp dt n1; d vmbx vvi cc-acp vvi np1 px31. dt ord n1 vbz, dt n1 pp-f n1.
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The light of God reveales the mysteries of God: And this is, 1. Ministerially; God discovers himselfe by his Ministers: but more of this hereafter. 2. Plainly;
The Light of God reveals the Mysteres of God: And this is, 1. Ministerially; God discovers himself by his Ministers: but more of this hereafter. 2. Plainly;
dt n1 pp-f np1 vvz dt n2 pp-f np1: cc d vbz, crd av-jn; n1 vvz px31 p-acp po31 n2: cc-acp av-dc pp-f d av. crd av-j;
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The Lord Jesus delights to speake after a familiar manner to the soule; teaching it by wordes easy to be understood.
The Lord jesus delights to speak After a familiar manner to the soul; teaching it by words easy to be understood.
dt n1 np1 vvz pc-acp vvi p-acp dt j-jn n1 p-acp dt n1; vvg pn31 p-acp n2 j pc-acp vbi vvn.
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Christ spake in Parables, how say you then he speakes plainly? To that I answer; christ spoke in Parables, how say you then he speaks plainly? To that I answer;
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It is true, there was a time when Christ spake in Parables;
It is true, there was a time when christ spoke in Parables;
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but yet it is worth our observing, that he used such parables that the very Jewes that heard him, knew whom and what he meant by his Parables.
but yet it is worth our observing, that he used such parables that the very Jews that herd him, knew whom and what he meant by his Parables.
cc-acp av pn31 vbz j po12 vvg, cst pns31 vvd d n2 cst dt j np2 cst vvd pno31, vvd r-crq cc q-crq pns31 vvd p-acp po31 n2.
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But further, I say likewise, that Christ spake afterwards to his Disciples plainly, & not in parables;
But further, I say likewise, that christ spoke afterwards to his Disciples plainly, & not in parables;
p-acp jc, pns11 vvb av, cst np1 vvd av p-acp po31 n2 av-j, cc xx p-acp n2;
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which the Disciples acknowledged, saying, So now thou speakest plainly.
which the Disciples acknowledged, saying, So now thou Speakest plainly.
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If you looke to the manner of Christs speaking, it is most plain making use of the plainest similitudes that could be. Thus did the Apostles preach;
If you look to the manner of Christ speaking, it is most plain making use of the Plainest Similitudes that could be. Thus did the Apostles preach;
cs pn22 vvb p-acp dt n1 pp-f npg1 vvg, pn31 vbz av-ds j vvg n1 pp-f dt js n2 cst vmd vbi. av vdd dt n2 vvb;
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not with entising words of mans wisedome, but with plainesse of speech in demonstration of the spirit and power:
not with enticing words of men Wisdom, but with plainness of speech in demonstration of the Spirit and power:
xx p-acp j-vvg n2 pp-f ng1 n1, cc-acp p-acp n1 pp-f n1 p-acp n1 pp-f dt n1 cc n1:
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Which when I consider, I cannot but wonder at the imposters, deceivers and deceived of this generation, who come with high swelling words,
Which when I Consider, I cannot but wonder At the imposters, deceivers and deceived of this generation, who come with high swelling words,
r-crq c-crq pns11 vvb, pns11 vmbx p-acp vvi p-acp dt n2, n2 cc vvn pp-f d n1, r-crq vvb p-acp j j-vvg n2,
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and uncouth language, that in truth their words are harder to be understood then their matter;
and uncouth language, that in truth their words Are harder to be understood then their matter;
cc j-u n1, cst p-acp n1 po32 n2 vbr jc pc-acp vbi vvn av po32 n1;
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who speake as if they desired rather to have their persons, wit, eloquence and elocution advanced, then the Gospell of Jesus;
who speak as if they desired rather to have their Persons, wit, eloquence and elocution advanced, then the Gospel of jesus;
q-crq vvb c-acp cs pns32 vvd av-c pc-acp vhi po32 n2, n1, n1 cc n1 vvn, cs dt n1 pp-f np1;
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He is not now among many wanton Christians, thought worthy of hearing, that hath not an art of copying some new expressions to paint,
He is not now among many wanton Christians, Thought worthy of hearing, that hath not an art of copying Some new expressions to paint,
pns31 vbz xx av p-acp d j-jn np1, vvd j pp-f vvg, cst vhz xx dt n1 pp-f vvg d j n2 pc-acp vvi,
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and indeed adulterate and counterfeit the truth. Well:
and indeed adulterate and counterfeit the truth. Well:
cc av j cc vvi dt n1. uh-av:
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I am sure Paul was of another minde, that said, He had rather speake five words which he understood,
I am sure Paul was of Another mind, that said, He had rather speak five words which he understood,
pns11 vbm j np1 vbds pp-f j-jn n1, cst vvd, pns31 vhd av-c vvb crd n2 r-crq pns31 vvd,
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then ten thousand in an unknowne tongue. then ten thousand in an unknown tongue.
cs crd crd p-acp dt j n1.
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These men to my understanding doe, as if a man minding to shew forth the excellent proportion of a beautifull man, should build a faire and beautifull Turret or Scaffold very high,
These men to my understanding do, as if a man minding to show forth the excellent proportion of a beautiful man, should built a fair and beautiful Turret or Scaffold very high,
d n2 p-acp po11 n1 vdb, c-acp cs dt n1 vvg pc-acp vvi av dt j n1 pp-f dt j n1, vmd vvi dt j cc j n1 cc n1 av j,
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and sets the man upon it, which indeed Eclipses the beauty of a man, and fixes their eyes on the beautifull structure he stands upon.
and sets the man upon it, which indeed Eclipses the beauty of a man, and fixes their eyes on the beautiful structure he Stands upon.
cc vvz dt n1 p-acp pn31, r-crq av n2 dt n1 pp-f dt n1, cc vvz po32 n2 p-acp dt j n1 pns31 vvz p-acp.
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They pretend to hold forth Christ, but in truth tis their owne words, not Christ, that is so much doted or admired by these Disciples, of whom, through their faire words, they have made merchandise for Satan.
They pretend to hold forth christ, but in truth this 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.
pns32 vvb pc-acp vvi av np1, cc-acp p-acp n1 pn31|vbz po32 d n2, xx np1, cst vbz av av-d vvn cc vvn p-acp d n2, pp-f ro-crq, p-acp po32 j n2, pns32 vhb vvn n1 p-acp np1.
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Lastly, Christ teaches the soule infallibly there is no guile in his mouth; his words are not yea and nay, but the truth of God; the unquestionable truths of God; he speakes not at peradventure.
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.
ord, np1 vvz dt n1 av-j a-acp vbz dx n1 p-acp po31 n1; po31 n2 vbr xx uh cc uh-x, cc-acp dt n1 pp-f np1; dt j n2 pp-f np1; pns31 vvz xx p-acp av.
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I thinke this is true, I suppose it to be true, and the like doubtfull phrases;
I think this is true, I suppose it to be true, and the like doubtful phrases;
pns11 vvb d vbz j, pns11 vvb pn31 pc-acp vbi j, cc dt j j n2;
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but saith, This is the voice of the God, of the Lord, of him that cannot lye:
but Says, This is the voice of the God, of the Lord, of him that cannot lie:
cc-acp vvz, d vbz dt n1 pp-f dt np1, pp-f dt n1, pp-f pno31 cst vmbx vvi:
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Oh blessed are all that are thus taught of Jesus Christ; his words are the sure words of prophecy, whereto wee doe well to give heed.
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.
uh j-vvn vbr d cst vbr av vvn pp-f np1 np1; po31 n2 vbr dt j n2 pp-f n1, c-crq pns12 vdb av pc-acp vvi n1.
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Lastly, A word or two to the subjects to whom this light reveales the matter.
Lastly, A word or two to the subject's to whom this Light reveals the matter.
ord, dt n1 cc crd p-acp dt n2-jn p-acp ro-crq d n1 vvz dt n1.
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I have before showne to be the substance revealed, and they are two fold, according to the diversity of the matter revealed.
I have before shown to be the substance revealed, and they Are two fold, according to the diversity of the matter revealed.
pns11 vhb a-acp vvn pc-acp vbi dt n1 vvd, cc pns32 vbr crd n1, vvg p-acp dt n1 pp-f dt n1 vvn.
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Now the matter revealed is, either the mysteries of the Fathers love to a poore soule, which is hidden from the wise men of the world;
Now the matter revealed is, either the Mysteres of the Father's love to a poor soul, which is hidden from the wise men of the world;
av dt n1 vvn vbz, d dt n2 pp-f dt ng1 n1 p-acp dt j n1, r-crq vbz vvn p-acp dt j n2 pp-f dt n1;
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and this the true light discovers onely to the children of the Kingdome: Or else,
and this the true Light discovers only to the children of the Kingdom: Or Else,
cc d dt j n1 vvz av-j p-acp dt n2 pp-f dt n1: cc av,
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2. The matter revealed is, the truth of God barely and nakedly, as it is in it selfe without the soules interest in it, to whom it is revealed.
2. The matter revealed is, the truth of God barely and nakedly, as it is in it self without the Souls Interest in it, to whom it is revealed.
crd dt n1 vvn vbz, dt n1 pp-f np1 av-j cc av-j, c-acp pn31 vbz p-acp pn31 n1 p-acp dt ng1 n1 p-acp pn31, p-acp ro-crq pn31 vbz vvn.
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And in this sense Saul was among the Prophets; and the Spirit of God was upon Balaam, whereby he knew Israel to be blessed,
And in this sense Saul was among the prophets; and the Spirit of God was upon balaam, whereby he knew Israel to be blessed,
cc p-acp d n1 np1 vbds p-acp dt n2; cc dt n1 pp-f np1 vbds p-acp np1, c-crq pns31 vvd np1 pc-acp vbi vvn,
(24) chapter (DIV2)
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though himselfe partook not of that blessing: In this sense the spirit gives gifts to the rebellious;
though himself partook not of that blessing: In this sense the Spirit gives Gifts to the rebellious;
cs px31 vvd xx pp-f d n1: p-acp d n1 dt n1 vvz n2 p-acp dt j;
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this is a receiving truth, but not in the love of it; from which a man may utterly fall away.
this is a receiving truth, but not in the love of it; from which a man may utterly fallen away.
d vbz dt j-vvg n1, cc-acp xx p-acp dt n1 pp-f pn31; p-acp r-crq dt n1 vmb av-j vvi av.
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Though a man hath all knowledge, yet if he be not a chosen vessell of the Father,
Though a man hath all knowledge, yet if he be not a chosen vessel of the Father,
cs dt n1 vhz d n1, av cs pns31 vbb xx dt j-vvn n1 pp-f dt n1,
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and have not the understanding of the Fathers love, he may, as Judas, fall away from his profession,
and have not the understanding of the Father's love, he may, as Judas, fallen away from his profession,
cc vhb xx dt n1 pp-f dt ng1 n1, pns31 vmb, c-acp np1, vvb av p-acp po31 n1,
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and goe forth and hang himselfe, as he did; yea he may be a Cast-away for all that;
and go forth and hang himself, as he did; yea he may be a Castaway for all that;
cc vvi av cc vvb px31, c-acp pns31 vdd; uh pns31 vmb vbi dt n1 p-acp d d;
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tis not mans knowledge, but Gods love, that saves a soule. Christ many times makes use of men for his owne glory;
this not men knowledge, but God's love, that saves a soul. christ many times makes use of men for his own glory;
pn31|vbz xx ng1 n1, cc-acp ng1 n1, cst vvz dt n1. np1 d n2 vvz n1 pp-f n2 p-acp po31 d n1;
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whose names are not written in the Lambs booke of life.
whose names Are not written in the Lambs book of life.
rg-crq n2 vbr xx vvn p-acp dt ng1 n1 pp-f n1.
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But it is the portion of the chosen, called, and faithfull ones of God, to be taught savingly, knowingly and powerfully;
But it is the portion of the chosen, called, and faithful ones of God, to be taught savingly, knowingly and powerfully;
p-acp pn31 vbz dt n1 pp-f dt j-vvn, vvn, cc j pi2 pp-f n1, pc-acp vbi vvn av-vvg, av-vvg cc av-j;
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through which teaching the wisedome of the world in them;
through which teaching the Wisdom of the world in them;
p-acp r-crq vvg dt n1 pp-f dt n1 p-acp pno32;
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and the mysterie of iniquity that before had taken the soule captive, are now put to silence and to flight:
and the mystery of iniquity that before had taken the soul captive, Are now put to silence and to flight:
cc dt n1 pp-f n1 cst a-acp vhd vvn dt n1 j-jn, vbr av vvn p-acp n1 cc pc-acp vvi:
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To these, his words are as a fire going out of his mouth to the consumption of that drosse that remaines in them, whereby they become a pure and refined people.
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.
p-acp d, po31 n2 vbr p-acp dt n1 vvg av pp-f po31 n1 p-acp dt n1 pp-f d n1 cst vvz p-acp pno32, c-crq pns32 vvb dt j cc j-vvn n1.
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1406
Chap. XVII. Sheweth what the Kingly office of Christ is, and the excellency thereof in ten particulars.
Chap. XVII. Shows what the Kingly office of christ is, and the excellency thereof in ten particulars.
np1 np1. vvz r-crq dt j n1 pp-f np1 vbz, cc dt n1 av p-acp crd n2-j.
(25) chapter (DIV2)
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I Have already shewed you, that whatever the Father hath appointed for us to enjoy, he sent his Sonne by death to obtaine it;
I Have already showed you, that whatever the Father hath appointed for us to enjoy, he sent his Son by death to obtain it;
pns11 vhb av vvn pn22, cst r-crq dt n1 vhz vvn p-acp pno12 pc-acp vvi, pns31 vvd po31 n1 p-acp n1 pc-acp vvi pn31;
(25) chapter (DIV2)
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1408
and whatever he by death procured, as he is a Prophet, he makes it manifest, according to his manifold wisedome:
and whatever he by death procured, as he is a Prophet, he makes it manifest, according to his manifold Wisdom:
cc r-crq pns31 p-acp n1 vvd, c-acp pns31 vbz dt n1, pns31 vvz pn31 j, vvg p-acp po31 j n1:
(25) chapter (DIV2)
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And now I am come to declare, that whatever he, as a Prophet, foretels or reveales for us,
And now I am come to declare, that whatever he, as a Prophet, foretells or reveals for us,
cc av pns11 vbm vvn pc-acp vvi, cst r-crq pns31, c-acp dt n1, vvz cc vvz p-acp pno12,
(25) chapter (DIV2)
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as a King he powerfully effects, for his word returnes not in vaine.
as a King he powerfully effects, for his word returns not in vain.
c-acp dt n1 pns31 av-j n2, p-acp po31 n1 n2 xx p-acp j.
(25) chapter (DIV2)
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Which Kingly office is committed to him of the Father, for the ruling, governing and ordering his Kingdome after a just and glorious manner:
Which Kingly office is committed to him of the Father, for the ruling, governing and ordering his Kingdom After a just and glorious manner:
r-crq j n1 vbz vvn p-acp pno31 pp-f dt n1, p-acp dt j-vvg, vvg cc vvg po31 n1 p-acp dt j cc j n1:
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in which office these severall things are considerable. 1. The King himselfe. 2. His Kingdome. 3. His Lawes. 4. His Officers by which he rules. 5. His Enemies. 6. His Victories. 7. His Souldiers. 8. His Weapons. 9. His Rewards. 10. His Judgements.
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. 10. His Judgments.
p-acp r-crq n1 d j n2 vbr j. crd dt n1 px31. crd po31 n1. crd po31 n2. crd po31 n2 p-acp r-crq pns31 vvz. crd po31 n2. crd po31 n2. crd po31 n2. crd po31 n2. crd po31 n2. crd po31 n2.
(25) chapter (DIV2)
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1. The King is the Lord Jesus Christ, Emanuel, the Prince of Peace, the Captaine of the Lords hoasts; who enjoyeth his Kingdome,
1. The King is the Lord jesus christ, Emmanuel, the Prince of Peace, the Captain of the lords hosts; who Enjoyeth his Kingdom,
crd dt n1 vbz dt n1 np1 np1, np1, dt n1 pp-f n1, dt n1 pp-f dt n2 n2; r-crq vvz po31 n1,
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1. By inheritance, it is his birthright;
1. By inheritance, it is his birthright;
crd p-acp n1, pn31 vbz po31 n1;
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He is the first-borne, the heire of all things; tis he that was borne King of the Jewes;
He is the firstborn, the heir of all things; this he that was born King of the Jews;
pns31 vbz dt j, dt n1 pp-f d n2; pn31|vbz pns31 cst vbds vvn n1 pp-f dt np2;
(25) chapter (DIV2)
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1416
he is the eldest Sonne, the first begotten Sonne, the expresse image of the Father. 2. By designation or appointment of the Father;
he is the eldest Son, the First begotten Son, the express image of the Father. 2. By designation or appointment of the Father;
pns31 vbz dt js-jn n1, dt ord vvn n1, dt j n1 pp-f dt n1. crd p-acp n1 cc n1 pp-f dt n1;
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1417
the Kings of the Jewes were anointed by the Lord:
the Kings of the Jews were anointed by the Lord:
dt n2 pp-f dt np2 vbdr vvn p-acp dt n1:
(25) chapter (DIV2)
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1418
But all the majesty, soveraignty 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:
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:
cc-acp d dt n1, n1 cc n1 cst vbds p-acp pno32, vbds p-acp dt n1 cc n1 pp-f dt n1 pp-f po12 n1, dt n-vvn pp-f pno31 cst vvd p-acp pno31, n1, po21 n1 vbz p-acp av cc av:
(25) chapter (DIV2)
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1419
He is the Lords anointed, whom God hath made Lord of all. 3. By conquest; This Jesus that was borne to all, must fight for it before he hath it; and so he doth:
He is the lords anointed, whom God hath made Lord of all. 3. By conquest; This jesus that was born to all, must fight for it before he hath it; and so he does:
pns31 vbz dt n2 vvn, r-crq np1 vhz vvn n1 pp-f d. crd p-acp n1; d np1 cst vbds vvn p-acp d, vmb vvi p-acp pn31 c-acp pns31 vhz pn31; cc av pns31 vdz:
(25) chapter (DIV2)
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for by death he shew all his enemies, and obtaines a glorious Kingdome: Whose fitnesse for the managing of his Kingdome appeares,
for by death he show all his enemies, and obtains a glorious Kingdom: Whose fitness for the managing of his Kingdom appears,
c-acp p-acp n1 pns31 vvi d po31 n2, cc vvz dt j n1: rg-crq n1 p-acp dt n-vvg pp-f po31 n1 vvz,
(25) chapter (DIV2)
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1. In that he was the first-borne of God; the expresse image of his Fathers person;
1. In that he was the firstborn of God; the express image of his Father's person;
crd p-acp cst pns31 vbds dt j pp-f np1; dt j n1 pp-f po31 ng1 n1;
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A Sonne begotten in his Fathers likenesse. A Son begotten in his Father's likeness.
dt n1 vvn p-acp po31 ng1 n1.
(25) chapter (DIV2)
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1423
Saul the King of the Jewes was taller by the head and shoulders then any of the people:Saul the King of the Jews was Taller by the head and shoulders then any of the people:
np1 dt n1 pp-f dt np2 vbds jc p-acp dt n1 cc n2 av d pp-f dt n1:
(25) chapter (DIV2)
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I am sure this King is fairer then the children of men, who in all things hath the preheminence for beauty and personall excellency, Men and Angels fall downe before him, he surpasses them all.
I am sure this King is Fairer then the children of men, who in all things hath the pre-eminence for beauty and personal excellency, Men and Angels fallen down before him, he Surpasses them all.
pns11 vbm j d n1 vbz jc cs dt n2 pp-f n2, r-crq p-acp d n2 vhz dt n1 p-acp n1 cc j n1, n2 cc n2 vvb a-acp p-acp pno31, pns31 vvz pno32 d.
(25) chapter (DIV2)
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2. In that all Kingly virtues center in him; the confluence of all the excellency of heaven and earth dwell in him;
2. In that all Kingly Virtues centre in him; the confluence of all the excellency of heaven and earth dwell in him;
crd p-acp cst d j n2 n1 p-acp pno31; dt n1 pp-f d dt n1 pp-f n1 cc n1 vvi p-acp pno31;
(25) chapter (DIV2)
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his wisdome is matchlesse, his power boundlesse, his riches inestimable, his love unparalled, his justice unquestionable, his innocency admirable:
his Wisdom is matchless, his power boundless, his riches inestimable, his love unparalled, his Justice unquestionable, his innocency admirable:
po31 n1 vbz j, po31 n1 j, po31 n2 j, po31 n1 vvn, po31 n1 j, po31 n1 j:
(25) chapter (DIV2)
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1427
some Kings have onely a name, but he hath power too, and a more excellent name then they all:
Some Kings have only a name, but he hath power too, and a more excellent name then they all:
d n2 vhb av-j dt n1, cc-acp pns31 vhz n1 av, cc dt av-dc j n1 cs pns32 d:
(25) chapter (DIV2)
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Some have power, but want wisdome or love, but all things desirable and virtuous are to be found in him, and in him alone.
some have power, but want Wisdom or love, but all things desirable and virtuous Are to be found in him, and in him alone.
d vhb n1, cc-acp vvb n1 cc n1, cc-acp d n2 j cc j vbr pc-acp vbi vvn p-acp pno31, cc p-acp pno31 av-j.
(25) chapter (DIV2)
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1429
2. His Kingdome bespeakes him altogether worthy; and this is threefold. First, over this world, a civill Kingdom;
2. His Kingdom bespeaks him altogether worthy; and this is threefold. First, over this world, a civil Kingdom;
crd po31 n1 vvz pno31 av j; cc d vbz j. ord, p-acp d n1, dt j n1;
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therefore is it said, He is King of Kings, and Lord of Lords, and only Ruler of Princes;
Therefore is it said, He is King of Kings, and Lord of lords, and only Ruler of Princes;
av vbz pn31 vvn, pns31 vbz n1 pp-f n2, cc n1 pp-f n2, cc j n1 pp-f n2;
(25) chapter (DIV2)
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in this Kingdom is his dominion, from one end of the earth to the other;
in this Kingdom is his dominion, from one end of the earth to the other;
p-acp d n1 vbz po31 n1, p-acp crd n1 pp-f dt n1 p-acp dt j-jn;
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the subjects whereof are all men as men, for whose use are all the Creatures given;
the subject's whereof Are all men as men, for whose use Are all the Creatures given;
dt n2-jn c-crq vbr d n2 c-acp n2, p-acp rg-crq n1 vbr d dt n2 vvn;
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that they have a right to them, a propriety in them, and may not by any be defrauded of them;
that they have a right to them, a propriety in them, and may not by any be defrauded of them;
cst pns32 vhb dt j-jn p-acp pno32, dt n1 p-acp pno32, cc vmb xx p-acp d vbb vvd pp-f pno32;
(25) chapter (DIV2)
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which Kingdome is his, for He made all things in heaven and earth, and in him they consist, Coloss. 1.
which Kingdom is his, for He made all things in heaven and earth, and in him they consist, Coloss. 1.
r-crq n1 vbz png31, c-acp pns31 vvd d n2 p-acp n1 cc n1, cc p-acp pno31 pns32 vvb, np1 crd
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Secondly, Of Grace, Christ hath a Kingdome in the world, which is not of the world;
Secondly, Of Grace, christ hath a Kingdom in the world, which is not of the world;
ord, pp-f n1, np1 vhz dt n1 p-acp dt n1, r-crq vbz xx pp-f dt n1;
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which is called, the Kingdome of heaven, or the Kingdome of God: Now this is a Kingdome,
which is called, the Kingdom of heaven, or the Kingdom of God: Now this is a Kingdom,
r-crq vbz vvn, dt n1 pp-f n1, cc dt n1 pp-f np1: av d vbz dt n1,
(25) chapter (DIV2)
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1437
or dominion, or rule that Christ hath, and exerciseth in the heart of a Saint: therefore is it said, The Kingdome of God is within you;
or dominion, or Rule that christ hath, and Exerciseth in the heart of a Saint: Therefore is it said, The Kingdom of God is within you;
cc n1, cc n1 cst np1 vhz, cc vvz p-acp dt n1 pp-f dt n1: av vbz pn31 vvn, dt n1 pp-f np1 vbz p-acp pn22;
(25) chapter (DIV2)
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1438
and this consists in righteousnesse, peace and joy in the Holy Ghost:
and this consists in righteousness, peace and joy in the Holy Ghost:
cc d vvz p-acp n1, n1 cc n1 p-acp dt j n1:
(25) chapter (DIV2)
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1439
the Children of which Kingdome be the Saints, bodies and spirits, who are called the Kingdome of heaven:
the Children of which Kingdom be the Saints, bodies and spirits, who Are called the Kingdom of heaven:
dt n2 pp-f r-crq n1 vbb dt n2, n2 cc n2, r-crq vbr vvn dt n1 pp-f n1:
(25) chapter (DIV2)
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1440
For the word, Kingdome, sometimes signifies the Subjects ruled, or the rule a King hath in his Subjects. Thirdly, Of Glory;
For the word, Kingdom, sometime signifies the Subject's ruled, or the Rule a King hath in his Subject's. Thirdly, Of Glory;
c-acp dt n1, n1, av vvz dt n2-jn vvd, cc dt n1 dt n1 vhz p-acp po31 n2-jn. ord, pp-f n1;
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which is called the Kingdome of God, into which onely an entrance is ministred to us here;
which is called the Kingdom of God, into which only an Entrance is ministered to us Here;
r-crq vbz vvn dt n1 pp-f np1, p-acp r-crq av-j dt n1 vbz vvn p-acp pno12 av;
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this we believe by faith, and seeke by faith, and shall receive at the last day,
this we believe by faith, and seek by faith, and shall receive At the last day,
d pns12 vvb p-acp n1, cc vvi p-acp n1, cc vmb vvi p-acp dt ord n1,
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when Christ shall say, Come yee blessed of my Father, inherit the Kingdome prepared for you:
when christ shall say, Come ye blessed of my Father, inherit the Kingdom prepared for you:
c-crq np1 vmb vvi, vvb pn22 vvn pp-f po11 n1, vvb dt n1 vvn p-acp pn22:
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It was prepared for them before, but not actually enjoyed by them till the resurrection of their bodies.
It was prepared for them before, but not actually enjoyed by them till the resurrection of their bodies.
pn31 vbds vvn p-acp pno32 a-acp, cc-acp xx av-j vvn p-acp pno32 p-acp dt n1 pp-f po32 n2.
(25) chapter (DIV2)
391
Page 70
1445
This is the Kingdome in which God is all in all;
This is the Kingdom in which God is all in all;
d vbz dt n1 p-acp r-crq np1 vbz d p-acp d;
(25) chapter (DIV2)
391
Page 70
1446
which is onely the portion or inheritance of those that are written in the Lambs booke of life.
which is only the portion or inheritance of those that Are written in the Lambs book of life.
r-crq vbz av-j dt n1 cc n1 pp-f d cst vbr vvn p-acp dt ng1 n1 pp-f n1.
(25) chapter (DIV2)
391
Page 70
1447
3. Christs lawes are very excellent; his yoake is easy and his burden is light:
3. Christ laws Are very excellent; his yoke is easy and his burden is Light:
crd npg1 n2 vbr av j; po31 n1 vbz j cc po31 n1 vbz j:
(25) chapter (DIV2)
392
Page 70
1448
Oh how hard a matter was it, yea impossible, to fulfill Moses his Law, but Christ communicates of his fulnesse, that we may fulfill the royall law of love; which lawes are either
O how hard a matter was it, yea impossible, to fulfil Moses his Law, but christ communicates of his fullness, that we may fulfil the royal law of love; which laws Are either
uh c-crq av-j dt n1 vbds pn31, uh j, pc-acp vvi np1 po31 n1, cc-acp np1 n2 pp-f po31 n1, cst pns12 vmb vvi dt j n1 pp-f n1; r-crq n2 vbr d
(25) chapter (DIV2)
392
Page 70
1449
First, Civil lawes, morall lawes, lawes of justice and equity betweene man and man, whereby every one enjoyes his right without oppression;
First, Civil laws, moral laws, laws of Justice and equity between man and man, whereby every one enjoys his right without oppression;
ord, j n2, j n2, n2 pp-f n1 cc n1 p-acp n1 cc n1, c-crq d pi vvz po31 j-jn p-acp n1;
(25) chapter (DIV2)
393
Page 70
1450
this is a distinct law, a distinct region, wherein the Lord Jesus the Lord of all, administers in a distinct manner,
this is a distinct law, a distinct region, wherein the Lord jesus the Lord of all, administers in a distinct manner,
d vbz dt j n1, dt j n1, c-crq dt n1 np1 dt n1 pp-f d, n2 p-acp dt j n1,
(25) chapter (DIV2)
393
Page 70
1451
as being peculiar to his first Kingdome, which is over the bodies of men as men.
as being peculiar to his First Kingdom, which is over the bodies of men as men.
c-acp vbg j p-acp po31 ord n1, r-crq vbz p-acp dt n2 pp-f n2 c-acp n2.
(25) chapter (DIV2)
393
Page 70
1452
Secondly, Spirituall lawes, lawes of obedience of life, of joy, peace and righteousnesse; which are lawes that the first Kingdome are ignorant of;
Secondly, Spiritual laws, laws of Obedience of life, of joy, peace and righteousness; which Are laws that the First Kingdom Are ignorant of;
ord, j n2, n2 pp-f n1 pp-f n1, pp-f n1, n1 cc n1; r-crq vbr n2 cst dt ord n1 vbr j pp-f;
(25) chapter (DIV2)
394
Page 70
1453
it is of a more high, divine and excellent nature;
it is of a more high, divine and excellent nature;
pn31 vbz pp-f dt av-dc j, j-jn cc j n1;
(25) chapter (DIV2)
394
Page 70
1454
whose subjects are not every particular man and woman in the world, as are the subjects of the earthly Kingdome,
whose subject's Are not every particular man and woman in the world, as Are the subject's of the earthly Kingdom,
rg-crq n2-jn vbr xx d j n1 cc n1 p-acp dt n1, c-acp vbr dt n2-jn pp-f dt j n1,
(25) chapter (DIV2)
394
Page 70
1455
but they are a chosen people out of the world, whose lawes are of another nature, to be performed by another principle,
but they Are a chosen people out of the world, whose laws Are of Another nature, to be performed by Another principle,
cc-acp pns32 vbr dt j-vvn n1 av pp-f dt n1, rg-crq n2 vbr a-acp j-jn n1, pc-acp vbi vvn p-acp j-jn n1,
(25) chapter (DIV2)
394
Page 70
1456
after another manner, which the other Kingdome can take no cognisance of, being lawes to the thoughts, to the soule, to the body, to the whole man.
After Another manner, which the other Kingdom can take no cognisance of, being laws to the thoughts, to the soul, to the body, to the Whole man.
p-acp j-jn n1, r-crq dt j-jn n1 vmb vvi dx n1 pp-f, vbg n2 p-acp dt n2, p-acp dt n1, p-acp dt n1, p-acp dt j-jn n1.
(25) chapter (DIV2)
394
Page 70
1457
And Lastly, is the law of love, (if I may so call it) which endures for ever in the Kingdome of glory, wherein Saints enflamed with the fire of divine love, praising and singing Hallelujahs to the Lord.
And Lastly, is the law of love, (if I may so call it) which endures for ever in the Kingdom of glory, wherein Saints inflamed with the fire of divine love, praising and singing Hallelujahs to the Lord.
cc ord, vbz dt n1 pp-f n1, (cs pns11 vmb av vvi pn31) r-crq vvz p-acp av p-acp dt n1 pp-f n1, c-crq n2 vvd p-acp dt n1 pp-f j-jn n1, vvg cc vvg n2 p-acp dt n1.
(25) chapter (DIV2)
395
Page 70
1458
I might hereto adde the law of faith, but it is included in the other. 4. Chiefe officers or Ministers proclaime his Excellency, and they are two-fold.
I might hereto add the law of faith, but it is included in the other. 4. Chief Officers or Ministers proclaim his Excellency, and they Are twofold.
pns11 vmd av vvi dt n1 pp-f n1, cc-acp pn31 vbz vvd p-acp dt n-jn. crd j-jn n2 cc n2 vvi po31 n1, cc pns32 vbr n1.
(25) chapter (DIV2)
395
Page 70
1459
1. Civill, and these are Magistrates, whose worke is to rule by the principle of justice and equity, doing to others as they would have done to themselves,
1. Civil, and these Are Magistrates, whose work is to Rule by the principle of Justice and equity, doing to Others as they would have done to themselves,
crd j, cc d vbr n2, rg-crq n1 vbz pc-acp vvi p-acp dt n1 pp-f n1 cc n1, vdg pc-acp n2-jn c-acp pns32 vmd vhi vdn p-acp px32,
(25) chapter (DIV2)
397
Page 71
1460
and not by their owne lusts or wils:
and not by their own Lustiest or wills:
cc xx p-acp po32 d n2 cc n2:
(25) chapter (DIV2)
397
Page 71
1461
this is tyranny, oppression, cruelty and injustice, whereby men looke liker to the subjects of the God of this world the Devill,
this is tyranny, oppression, cruelty and injustice, whereby men look liker to the subject's of the God of this world the devil,
d vbz n1, n1, n1 cc n1, c-crq n2 vvb jc p-acp dt n2-jn pp-f dt n1 pp-f d n1 dt n1,
(25) chapter (DIV2)
397
Page 71
1462
then like the Magistrates of the Lord.
then like the Magistrates of the Lord.
av av-j dt n2 pp-f dt n1.
(25) chapter (DIV2)
397
Page 71
1463
This their power is created of God, to which all men, even Saints, considered as men, are to be subject, not for wrath, but conscience sake.
This their power is created of God, to which all men, even Saints, considered as men, Are to be Subject, not for wrath, but conscience sake.
d po32 n1 vbz vvn pp-f np1, p-acp r-crq d n2, av n2, vvn p-acp n2, vbr pc-acp vbi j-jn, xx p-acp n1, cc-acp n1 n1.
(25) chapter (DIV2)
397
Page 71
1464
As for the title of these Officers, its not essentiall to the office, whether it be of Kings, Lords, Commons, Judges, Emperours, or the like:
As for the title of these Officers, its not essential to the office, whither it be of Kings, lords, Commons, Judges, emperors, or the like:
c-acp p-acp dt n1 pp-f d n2, pn31|vbz xx j p-acp dt n1, cs pn31 vbb pp-f n2, n2, n2, n2, n2, cc dt j:
(25) chapter (DIV2)
397
Page 71
1465
The worke I say is justice in things civill.
The work I say is Justice in things civil.
dt n1 pns11 vvb vbz n1 p-acp n2 j.
(25) chapter (DIV2)
397
Page 71
1466
Now the Lord will not have these Officers goe forth of their owne sphere to meddle with the affaires of his other Kingdome,
Now the Lord will not have these Officers go forth of their own sphere to meddle with the affairs of his other Kingdom,
av dt n1 vmb xx vhi d n2 vvb av pp-f po32 d n1 pc-acp vvi p-acp dt n2 pp-f po31 j-jn n1,
(25) chapter (DIV2)
397
Page 71
1467
for these reasons amongst many others.
for these Reasons among many Others.
p-acp d n2 p-acp d n2-jn.
(25) chapter (DIV2)
397
Page 71
1468
First, Because the Lawes of this Kingdome, and of the other, viz: his Church, are distinct;
First, Because the Laws of this Kingdom, and of the other, videlicet: his Church, Are distinct;
ord, c-acp dt n2 pp-f d n1, cc pp-f dt n-jn, av: po31 n1, vbr j;
(25) chapter (DIV2)
398
Page 71
1469
the lawes of the Saints are not of a corporall or bodily nature, but all spirituall.
the laws of the Saints Are not of a corporal or bodily nature, but all spiritual.
dt n2 pp-f dt n2 vbr xx pp-f dt j cc j n1, cc-acp d j.
(25) chapter (DIV2)
398
Page 71
1470
Secondly, Because the punishment of the offences of both are divers; the worldly Governours doe refraine the outward man, and punish that;
Secondly, Because the punishment of the offences of both Are diverse; the worldly Governors do refrain the outward man, and Punish that;
ord, c-acp dt n1 pp-f dt n2 pp-f d vbr j; dt j n2 vdb vvi dt j n1, cc vvi d;
(25) chapter (DIV2)
399
Page 71
1471
but I wonder wherever the Gospell of Jesus commands a bodily punishment for the Church to inflict on any:
but I wonder wherever the Gospel of jesus commands a bodily punishment for the Church to inflict on any:
cc-acp pns11 vvb c-crq dt n1 pp-f np1 vvz dt j n1 p-acp dt n1 pc-acp vvi p-acp d:
(25) chapter (DIV2)
399
Page 71
1472
I acknowledge a Saint may be considered two waies;
I acknowledge a Saint may be considered two ways;
pns11 vvb dt n1 vmb vbi vvn crd n2;
(25) chapter (DIV2)
399
Page 71
1473
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;
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;
d c-acp dt n1 pp-f dt n1, vvg p-acp dt n1 av-j p-acp n2, cc c-acp vvn p-acp dt n1 p-acp dt n1 pp-f np1;
(25) chapter (DIV2)
399
Page 71
1474
which two Kingdomes in no wise destroy each other;
which two Kingdoms in no wise destroy each other;
r-crq crd n2 p-acp dx n1 vvi d n-jn;
(25) chapter (DIV2)
399
Page 71
1475
for the first of these is made subject to the last, and the last perfects the first.
for the First of these is made Subject to the last, and the last perfects the First.
p-acp dt ord pp-f d vbz vvn j-jn p-acp dt ord, cc dt ord vvz dt ord.
(25) chapter (DIV2)
399
Page 71
1476
Now, if a Saint offends the Magistrate by any civill offence, the Magistrate may corporally inflict a punishment sutable to his offence;
Now, if a Saint offends the Magistrate by any civil offence, the Magistrate may corporally inflict a punishment suitable to his offence;
av, cs dt n1 vvz dt n1 p-acp d j n1, dt n1 vmb av-j vvi dt n1 j p-acp po31 n1;
(25) chapter (DIV2)
399
Page 71
1477
and so may the Church inflict punishments likewise, though of another nature;
and so may the Church inflict punishments likewise, though of Another nature;
cc av vmb dt n1 vvb n2 av, cs pp-f j-jn n1;
(25) chapter (DIV2)
399
Page 71
1478
for there is no reall offence against the Magistrate, but is an offence against the Church:
for there is no real offence against the Magistrate, but is an offence against the Church:
c-acp pc-acp vbz dx j n1 p-acp dt n1, cc-acp vbz dt n1 p-acp dt n1:
(25) chapter (DIV2)
399
Page 71
1479
but tis not so on the contrary.
but this not so on the contrary.
cc-acp pn31|vbz xx av p-acp dt n-jn.
(25) chapter (DIV2)
399
Page 71
1480
And whereas, I say, the first Kingdome is to be subject to the second, my meaning is, that Magistracy is inferiour to the spirituall government of Christ in his Church;
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;
cc cs, pns11 vvb, dt ord n1 vbz pc-acp vbi j-jn p-acp dt ord, po11 n1 vbz, cst n1 vbz j-jn p-acp dt j n1 pp-f np1 p-acp po31 n1;
(25) chapter (DIV2)
400
Page 71
1481
and though a man be a Magistrate, he is never the nearer heaven for that;
and though a man be a Magistrate, he is never the nearer heaven for that;
cc cs dt n1 vbb dt n1, pns31 vbz av-x dt jc n1 p-acp d;
(25) chapter (DIV2)
400
Page 71
1482
but if he will be ruled as one of Christs visible Church or Kingdome, he must become a Member thereof;
but if he will be ruled as one of Christ visible Church or Kingdom, he must become a Member thereof;
cc-acp cs pns31 vmb vbi vvn p-acp crd pp-f npg1 j n1 cc n1, pns31 vmb vvi dt n1 av;
(25) chapter (DIV2)
400
Page 71
1483
for a Magistrate is no Church Officer.
for a Magistrate is no Church Officer.
p-acp dt n1 vbz dx n1 n1.
(25) chapter (DIV2)
400
Page 71
1484
Thirdly, Because God hath furnished them both with a sufficiency to discharge their severall offices without encroaching or depending each on other.
Thirdly, Because God hath furnished them both with a sufficiency to discharge their several Offices without encroaching or depending each on other.
ord, c-acp np1 vhz vvn pno32 d p-acp dt n1 pc-acp vvi po32 j n2 p-acp j-vvg cc vvg d p-acp n-jn.
(25) chapter (DIV2)
401
Page 71
1485
Surely the King or Parliament of England would take it as an high affront, if any should tell them they are not able to governe the the Kingdome without the helpe of Spaine or Italy; I assure you it is a greater affront to Jesus Christ, to say his Church may not be well ruled without civill Magistrates;
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 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;
np1 dt n1 cc n1 pp-f np1 vmd vvi pn31 p-acp dt j n1, cs d vmd vvi pno32 pns32 vbr xx j pc-acp vvi dt dt n1 p-acp dt n1 pp-f np1 cc np1; pns11 vvb pn22 pn31 vbz dt jc n1 p-acp np1 np1, pc-acp vvi po31 n1 vmb xx vbi av vvn p-acp j n2;
(25) chapter (DIV2)
401
Page 72
1486
for this is certaine, that there is a greater disproportion betweene the government of the Magistrate,
for this is certain, that there is a greater disproportion between the government of the Magistrate,
p-acp d vbz j, cst pc-acp vbz dt jc n1 p-acp dt n1 pp-f dt n1,
(25) chapter (DIV2)
401
Page 72
1487
and the Church, then betweene the government of England, and Italy or Spaine. For the subjects of all earthly governments are men as men,
and the Church, then between the government of England, and Italy or Spain. For the subject's of all earthly governments Are men as men,
cc dt n1, av p-acp dt n1 pp-f np1, cc np1 cc np1. p-acp dt n2-jn pp-f d j n2 vbr n2 p-acp n2,
(25) chapter (DIV2)
401
Page 72
1488
and the lawes ought to be all one substantially, minding the well-being of the naturall man;
and the laws ought to be all one substantially, minding the well-being of the natural man;
cc dt n2 vmd pc-acp vbi d crd av-j, vvg dt n1 pp-f dt j n1;
(25) chapter (DIV2)
401
Page 72
1489
for whatever tends to the violation of the outward peace and quiet betweene men and men, let the Magistrate looke to that,
for whatever tends to the violation of the outward peace and quiet between men and men, let the Magistrate look to that,
p-acp r-crq vvz p-acp dt n1 pp-f dt j n1 cc j-jn p-acp n2 cc n2, vvb dt n1 vvb p-acp d,
(25) chapter (DIV2)
401
Page 72
1490
for that is the adequate object of his office. But now the subjects of the Church are men called out from men;
for that is the adequate Object of his office. But now the subject's of the Church Are men called out from men;
p-acp d vbz dt j n1 pp-f po31 n1. p-acp av dt n2-jn pp-f dt n1 vbr n2 vvn av p-acp n2;
(25) chapter (DIV2)
401
Page 72
1491
they are Saints by profession, whose whole administrations are farre different from the other. But Christian Magistrates may be Church Officers, though others may not.
they Are Saints by profession, whose Whole administrations Are Far different from the other. But Christian Magistrates may be Church Officers, though Others may not.
pns32 vbr n2 p-acp n1, rg-crq j-jn n2 vbr av-j j p-acp dt n-jn. p-acp njp n2 vmb vbi n1 n2, cs n2-jn vmb xx.
(25) chapter (DIV2)
401
Page 72
1492
That a Magistrate may be a Christian, 'tis true (And Oh that all Magistrates were Christians) but that a Christian Magistrate is no more a Magistrate,
That a Magistrate may be a Christian, it's true (And O that all Magistrates were Christians) but that a Christian Magistrate is no more a Magistrate,
cst dt n1 vmb vbi dt njp, pn31|vbz j (cc uh cst d n2 vbdr njpg2) cc-acp cst dt njp n1 vbz av-dx av-dc dt n1,
(25) chapter (DIV2)
403
Page 72
1493
nor hath more power then a heathen Magistrate, is as true. Obedience to Nero was commanded by Paul, who surely was not a Christian Magistrate:
nor hath more power then a heathen Magistrate, is as true. obedience to Nero was commanded by Paul, who surely was not a Christian Magistrate:
ccx vhz dc n1 cs dt j-jn n1, vbz a-acp j. n1 p-acp np1 vbds vvn p-acp np1, r-crq av-j vbds xx dt njp n1:
(25) chapter (DIV2)
403
Page 72
1494
The terme of a Christian Magistrate, I feare, deceives many simple soules: I am to yeild obedience as well to a Heathen, as 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;
dt n1 pp-f dt njp n1, pns11 vvb, vvz d j n2: pns11 vbm pc-acp vvi n1 c-acp av p-acp dt j-jn, c-acp dt njp n1;
(25) chapter (DIV2)
403
Page 72
1495
for we are commaded to give to Cesar the things that are Cesars, and to Christ the things that are his.
for we Are commanded to give to Cesar the things that Are Caesars, and to christ the things that Are his.
c-acp pns12 vbr vvn pc-acp vvi p-acp np1 dt n2 cst vbr npg1, cc p-acp np1 dt n2 cst vbr po31.
(25) chapter (DIV2)
403
Page 72
1496
As for the Kingdome of Glory, in it there be no Officers, for God is all in all there; there is no Temple there; nothing but love;
As for the Kingdom of Glory, in it there be no Officers, for God is all in all there; there is no Temple there; nothing but love;
p-acp p-acp dt n1 pp-f n1, p-acp pn31 pc-acp vbi dx n2, c-acp np1 vbz d p-acp d a-acp; pc-acp vbz dx n1 a-acp; pix cc-acp n1;
(25) chapter (DIV2)
404
Page 72
1497
the Saints being once glorified Jesus, are resigned up to the Father, and Christ himselfe becomes subject, That God may be all in all.
the Saints being once glorified jesus, Are resigned up to the Father, and christ himself becomes Subject, That God may be all in all.
dt n2 vbg a-acp vvn np1, vbr vvn a-acp p-acp dt n1, cc np1 px31 vvz n-jn, cst np1 vmb vbi d p-acp d.
(25) chapter (DIV2)
404
Page 72
1498
What is it for the Kingdome to be resigned up by Christ to the Father? I answer;What is it for the Kingdom to be resigned up by christ to the Father? I answer;
q-crq vbz pn31 p-acp dt n1 pc-acp vbi vvn a-acp p-acp np1 p-acp dt n1? pns11 vvb;
(25) chapter (DIV2)
405
Page 72
1499
The Kingdome is all the Saints of God that ever were or shall be:
The Kingdom is all the Saints of God that ever were or shall be:
dt n1 vbz d dt n2 pp-f np1 cst av vbdr cc vmb vbi:
(25) chapter (DIV2)
406
Page 72
1500
the resigning them up to God, is Christs giving up all the Saints and his Saints and his rule and authority into the hands of the Father, from whom he received them:
the resigning them up to God, is Christ giving up all the Saints and his Saints and his Rule and Authority into the hands of the Father, from whom he received them:
dt vvg pno32 a-acp p-acp np1, vbz npg1 vvg a-acp d dt n2 cc po31 n2 cc po31 n1 cc n1 p-acp dt n2 pp-f dt n1, p-acp ro-crq pns31 vvd pno32:
(25) chapter (DIV2)
406
Page 72
1501
as if he should say, Father, thou hast given me people to rule over, to overcome their enemies, and to glorify them;
as if he should say, Father, thou hast given me people to Rule over, to overcome their enemies, and to Glorify them;
c-acp cs pns31 vmd vvi, n1, pns21 vh2 vvn pno11 n1 pc-acp vvi a-acp, pc-acp vvi po32 n2, cc pc-acp vvi pno32;
(25) chapter (DIV2)
406
Page 72
1502
Lo I have now done all my worke, I have no more to doe, here is my Kingdome, my children and brethren, I resigne up all into thy hands.
Lo I have now done all my work, I have no more to do, Here is my Kingdom, my children and brothers, I resign up all into thy hands.
uh pns11 vhb av vdn d po11 n1, pns11 vhb dx dc pc-acp vdi, av vbz po11 n1, po11 n2 cc n2, pns11 vvb a-acp d p-acp po21 n2.
(25) chapter (DIV2)
406
Page 72
1503
And now the Sonne 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 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,
cc av dt n1 vbz j-jn av, cst vbz pc-acp vvi, dt n1 np1, dt n1 p-acp np1 cc n1, vvz a-acp d po31 n2 pp-f n1 cc n1,
(25) chapter (DIV2)
406
Page 73
1504
and they are all swallowed up in the Godhead; that now there is no more dispensation or ministration by Jesus the Mediator:
and they Are all swallowed up in the Godhead; that now there is no more Dispensation or ministration by jesus the Mediator:
cc pns32 vbr d vvn a-acp p-acp dt n1; cst av a-acp vbz dx dc n1 cc n1 p-acp np1 dt n1:
(25) chapter (DIV2)
406
Page 73
1505
but God the Father, that eternall being, is all in all, that is to say, no Ruler appeares but he:
but God the Father, that Eternal being, is all in all, that is to say, no Ruler appears but he:
cc-acp np1 dt n1, cst j vbg, vbz d p-acp d, cst vbz pc-acp vvi, dx n1 vvz p-acp pns31:
(25) chapter (DIV2)
406
Page 73
1506
the Kingdome of Christ is an everlasting Kingdome, now abiding for ever with the Father, where Christ for ever remaines as an elder brother, with this honour, that tis he alone that hath brought us to this dignity.
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 this honour, that this he alone that hath brought us to this dignity.
dt n1 pp-f np1 vbz dt j n1, av vvg p-acp av p-acp dt n1, c-crq np1 p-acp av vvz p-acp dt jc-jn n1, p-acp d n1, cst pn31|vbz pns31 av-j cst vhz vvn pno12 p-acp d n1.
(25) chapter (DIV2)
406
Page 73
1507
When shall this Kingdome be resigned up to the Father? When shall this Kingdom be resigned up to the Father?
c-crq vmb d n1 vbi vvn a-acp p-acp dt n1?
(25) chapter (DIV2)
407
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It is at the end of all things, when all rule, and all authority, and power, are under him;
It is At the end of all things, when all Rule, and all Authority, and power, Are under him;
pn31 vbz p-acp dt n1 pp-f d n2, c-crq d n1, cc d n1, cc n1, vbr p-acp pno31;
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which shall not be till the resurrection of the body:
which shall not be till the resurrection of the body:
r-crq vmb xx vbi p-acp dt n1 pp-f dt n1:
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Therfore saith the Scripture, Tis when all things shall be subdued unto him, for he must reigne till all his enemies are put under him.
Therefore Says the Scripture, This when all things shall be subdued unto him, for he must Reign till all his enemies Are put under him.
av vvz dt n1, pn31|vbz c-crq d n2 vmb vbi vvn p-acp pno31, c-acp pns31 vmb vvi p-acp d po31 n2 vbr vvn p-acp pno31.
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So that if any man shall say, the Kingdome is now resigned to the Father, he must needs affirme Christ ceases to reigne,
So that if any man shall say, the Kingdom is now resigned to the Father, he must needs affirm christ ceases to Reign,
av cst cs d n1 vmb vvi, dt n1 vbz av vvn p-acp dt n1, pns31 vmb av vvi np1 vvz pc-acp vvi,
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for then must the Son be subject.
for then must the Son be Subject.
c-acp av vmb dt n1 vbb j-jn.
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But say some, though Christ may reigne in some, yet he may resigne up others unto the Father. Poore man!But say Some, though christ may Reign in Some, yet he may resign up Others unto the Father. Poor man!
cc-acp vvb d, cs np1 vmb vvi p-acp d, av pns31 vmb vvi a-acp n2-jn p-acp dt n1. j n1!
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Why labourest thou so much to shake off Christs easy and delightfull yoake? Why strivest thou to be out of Christs reach? I assure thee if thou art not under Christs government, thou art under the rule of Satan the God of the world.
Why labourest thou so much to shake off Christ easy and delightful yoke? Why Strivest thou to be out of Christ reach? I assure thee if thou art not under Christ government, thou art under the Rule of Satan the God of the world.
q-crq vv2 pns21 av av-d pc-acp vvi a-acp npg1 j cc j n1? q-crq vv2 pns21 pc-acp vbi av pp-f npg1 n1? pns11 vvb pno21 cs pns21 vb2r xx p-acp npg1 n1, pns21 vb2r p-acp dt n1 pp-f np1 dt n1 pp-f dt n1.
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If the Kingdome be resigned up to the Father, then are all Christs enemies subdued under his feet,
If the Kingdom be resigned up to the Father, then Are all Christ enemies subdued under his feet,
cs dt n1 vbb vvn a-acp p-acp dt n1, av vbr av-d npg1 n2 vvn p-acp po31 n2,
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and Christ ceases to reigne any more; but surely all his enemies are not yet subdued to him:
and christ ceases to Reign any more; but surely all his enemies Are not yet subdued to him:
cc np1 vvz pc-acp vvi d av-dc; cc-acp av-j d po31 n2 vbr xx av vvn p-acp pno31:
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Hast thou never an evill thought in thee, no sinne at all? If thou shalt say thou hast not, thou deceivest thy selfe:
Hast thou never an evil Thought in thee, no sin At all? If thou shalt say thou hast not, thou deceivest thy self:
vh2 pns21 av-x dt j-jn n1 p-acp pno21, dx n1 p-acp d? cs pns21 vm2 vvi pns21 vh2 xx, pns21 vv2 po21 n1:
(25) chapter (DIV2)
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but yet if it should be true, Hast thou no imperfection left? Is thy body dead,
but yet if it should be true, Hast thou no imperfection left? Is thy body dead,
cc-acp av cs pn31 vmd vbi j, vh2 pns21 dx n1 vvn? vbz po21 n1 j,
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and raised from the dead? Surely no:
and raised from the dead? Surely not:
cc vvd p-acp dt j? np1 xx:
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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 sicknesses and sorrowes, teares and troubles? Now these enemies must first subdued:
But was it true that christ hath never an enemy left in thee, hath he none no where Else? What means the opposition of the world to the Saints? What means all Sicknesses and sorrows, tears and Troubles? Now these enemies must First subdued:
cc-acp vbds pn31 j cst np1 vhz av-x dt n1 vvd p-acp pno21, vhz pns31 pix dx c-crq av? q-crq vvz dt n1 pp-f dt n1 p-acp dt n2? q-crq vvz d n2 cc n2, n2 cc n2? av d n2 vmb ord vvn:
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Christ resignes not up his Kingdome bypeice-meals; but when all his work is done, then cometh the end. Secondly, Spirituall Officers;
christ resignes not up his Kingdom bypeice-meals; but when all his work is done, then comes the end. Secondly, Spiritual Officers;
np1 vvz xx a-acp po31 n1 n2; cc-acp c-crq d po31 n1 vbz vdn, av vvz dt n1. ord, j n2;
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as there is a Civill Kingdon e in which are Civill Officers; so hath Christ a Spirituall Kingdome, which is his Church; in which are Spirituall Officers:
as there is a Civil Kingdom e in which Are Civil Officers; so hath christ a Spiritual Kingdom, which is his Church; in which Are Spiritual Officers:
c-acp pc-acp vbz dt j np1 sy p-acp r-crq vbr j n2; av vhz np1 dt j n1, r-crq vbz po31 n1; p-acp r-crq vbr j n2:
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of which in the second part of this Discourse.
of which in the second part of this Discourse.
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5. We are in the next place to consider Christs enemies, which hold forth a necessity for Christ to reigne; and they are severall:
5. We Are in the next place to Consider Christ enemies, which hold forth a necessity for christ to Reign; and they Are several:
crd pns12 vbr p-acp dt ord n1 pc-acp vvi npg1 n2, r-crq vvb av dt n1 p-acp np1 pc-acp vvi; cc pns32 vbr j:
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yet all conspire in one, the ruine of the Lord Christ; which enemies heads I shall reduce to these.
yet all conspire in one, the ruin of the Lord christ; which enemies Heads I shall reduce to these.
av av-d vvi p-acp pi, dt n1 pp-f dt n1 np1; r-crq n2 n2 pns11 vmb vvi p-acp d.
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1. Satan, the grand enemy of the Lord Jesus;
1. Satan, the grand enemy of the Lord jesus;
crd np1, dt j n1 pp-f dt n1 np1;
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there is a seed of enmity sowne betweene Christ and his generation, Michael and his Angels,
there is a seed of enmity sown between christ and his generation, Michael and his Angels,
pc-acp vbz dt n1 pp-f n1 vvn p-acp np1 cc po31 n1, np1 cc po31 n2,
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and the Devill and his Angels.
and the devil and his Angels.
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This is that wicked one whose name is Legion, (because there are many Devils) that assaulted Christ in the earth,
This is that wicked one whose name is Legion, (Because there Are many Devils) that assaulted christ in the earth,
d vbz d j pi rg-crq n1 vbz n1, (c-acp a-acp vbr d n2) cst vvd np1 p-acp dt n1,
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and all that are Christs, while on the earth:
and all that Are Christ, while on the earth:
cc d cst vbr npg1, cs p-acp dt n1:
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this is he that compasseth all the world, to dethrone Christ from his dignity, who is against Christ. 2. Sinne;
this is he that Compasseth all the world, to dethrone christ from his dignity, who is against christ. 2. Sin;
d vbz pns31 cst vvz d dt n1, pc-acp vvi np1 p-acp po31 n1, r-crq vbz p-acp np1. crd n1;
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If it were not for sinne, Satan could doe us no harm, sinne is that which causes man to mourne all the day long;
If it were not for sin, Satan could do us no harm, sin is that which Causes man to mourn all the day long;
cs pn31 vbdr xx p-acp n1, np1 vmd vdi pno12 dx n1, n1 vbz d r-crq vvz n1 pc-acp vvi d dt n1 av-j;
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1533
which sinne is either open or secret, errours in doctrine or practise. 3. Wicked men; the wicked Kings and Rulers of the earth;
which sin is either open or secret, errors in Doctrine or practice. 3. Wicked men; the wicked Kings and Rulers of the earth;
r-crq n1 vbz d j cc j-jn, n2 p-acp n1 cc n1. crd j n2; dt j n2 cc n2 pp-f dt n1;
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the men of this world, whose eyes are blinded: and such are wee by nature, being dead in sinnes and trespasses. the men of this world, whose eyes Are blinded: and such Are we by nature, being dead in Sins and Trespasses.
dt n2 pp-f d n1, rg-crq n2 vbr vvn: cc d vbr pns12 p-acp n1, vbg j p-acp n2 cc n2.
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We in our owne minds are enemies to him.
We in our own minds Are enemies to him.
pns12 p-acp po12 d n2 vbr n2 p-acp pno31.
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Herod and Pilate, though at difference, could agree together to crucify Jesus: Yea, whatever stands in opposition to Christ, is his enemy: which leades us to consider, 6. His Victories;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, 6. His Victories;
np1 cc np1, cs p-acp n1, vmd vvi av pc-acp vvi np1: uh, r-crq vvz p-acp n1 p-acp np1, vbz po31 n1: r-crq vvz pno12 pc-acp vvi, crd po31 n2;
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these, I say, proclaime him King; he hath overcome all his enemies: his Victories may admit of a threefold consideration.
these, I say, proclaim him King; he hath overcome all his enemies: his Victories may admit of a threefold consideration.
d, pns11 vvb, vvi pno31 n1; pns31 vhz vvn d po31 n2: po31 n2 vmb vvi pp-f dt j n1.
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First, as they are atcheived against the enemies of his owne person; and so hath he conquered the Devill, for he destroyed Satan and sinne:
First, as they Are achieved against the enemies of his own person; and so hath he conquered the devil, for he destroyed Satan and sin:
ord, c-acp pns32 vbr vvn p-acp dt n2 pp-f po31 d n1; cc av vhz pns31 vvn dt n1, c-acp pns31 vvd np1 cc n1:
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For he that knew no sinne was made sinne for us, and carried our sinnes away in his owne body, For he that knew no sin was made sin for us, and carried our Sins away in his own body,
c-acp pns31 cst vvd dx n1 vbds vvn n1 p-acp pno12, cc vvd po12 n2 av p-acp po31 d n1,
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and overcame death, for he could not be held of death, but ascended from the dead. and overcame death, for he could not be held of death, but ascended from the dead.
cc vvd n1, c-acp pns31 vmd xx vbi vvn pp-f n1, cc-acp vvd p-acp dt j.
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Yea, he conquered all his enemies; it was a crucified Jesus that pricked the Jewes to the heart.
Yea, he conquered all his enemies; it was a Crucified jesus that pricked the Jews to the heart.
uh, pns31 vvd d po31 n2; pn31 vbds dt vvn np1 cst vvd dt np2 p-acp dt n1.
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Secondly, as they are performed in Saints; which likewise admits of a threefold consideration. 1. Over their understandings;
Secondly, as they Are performed in Saints; which likewise admits of a threefold consideration. 1. Over their understandings;
ord, c-acp pns32 vbr vvn p-acp n2; r-crq av vvz pp-f dt j n1. crd p-acp po32 n2;
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We are all naturally in the dark, ignorant of God; yea, We sit in darknesse; yea, The God of the world hath blinded our eyes:
We Are all naturally in the dark, ignorant of God; yea, We fit in darkness; yea, The God of the world hath blinded our eyes:
pns12 vbr d av-j p-acp dt j, j pp-f np1; uh, pns12 vvb p-acp n1; uh, dt n1 pp-f dt n1 vhz vvn po12 n2:
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but now comes Christ, and bindes this strong man, and opens our understanding, whereby we come to know the Mysteries which were before hid in God:
but now comes christ, and binds this strong man, and Opens our understanding, whereby we come to know the Mysteres which were before hid in God:
p-acp av vvz np1, cc vvz d j n1, cc vvz po12 n1, c-crq pns12 vvb pc-acp vvi dt n2 r-crq vbdr a-acp vvn p-acp np1:
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therefore is it said of him, He shall give light to them that sit in darknesse. 2. Over their wils;
Therefore is it said of him, He shall give Light to them that fit in darkness. 2. Over their wills;
av vbz pn31 vvn pp-f pno31, pns31 vmb vvi n1 p-acp pno32 cst vvb p-acp n1. crd p-acp po32 n2;
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if Christ should never so open their understandings, and not conquer and rescue their wils, he would be a Saviour but of some part of the man,
if christ should never so open their understandings, and not conquer and rescue their wills, he would be a Saviour but of Some part of the man,
cs np1 vmd av-x av j po32 n2, cc xx vvi cc vvi po32 n2, pns31 vmd vbi dt n1 cc-acp pp-f d n1 pp-f dt n1,
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and so would be an imperfect Saviour. Our wils are fattered and chained, they seeke nothing but vanity all the day long;
and so would be an imperfect Saviour. Our wills Are fattered and chained, they seek nothing but vanity all the day long;
cc av vmd vbi dt j n1. po12 n2 vbr vvn cc vvn, pns32 vvb pix cc-acp n1 d dt n1 av-j;
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but now comes the Lord Jesus as a mighty Conquerour, and powerfully rescues our will from the hard bondage wherein it was made to serve, by Satan and sinne;
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;
cc-acp av vvz dt n1 np1 p-acp dt j n1, cc av-j vvz po12 n1 p-acp dt j n1 c-crq pn31 vbds vvn pc-acp vvi, p-acp np1 cc n1;
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and so causes the soule to will the things of God:
and so Causes the soul to will the things of God:
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Therefore is it said, Tis God that worketh in us both to will and to doe, of his good pleasure.
Therefore is it said, This God that works in us both to will and to do, of his good pleasure.
av vbz pn31 vvn, pn31|vbz np1 cst vvz p-acp pno12 d p-acp n1 cc pc-acp vdi, pp-f po31 j n1.
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We naturally will nothing but vanity, but through his good pleasure we are made able to will the glory of God, and life eternall.
We naturally will nothing but vanity, but through his good pleasure we Are made able to will the glory of God, and life Eternal.
pns12 av-j vmb pix cc-acp n1, cc-acp p-acp po31 j n1 pns12 vbr vvn j pc-acp vmb dt n1 pp-f np1, cc n1 j.
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But methinks I heare some demanding. Have not all men free will to be saved? To which I thus answer;
But methinks I hear Some demanding. Have not all men free will to be saved? To which I thus answer;
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If by free will you understand a voluntary desire or choice of the will from the true understanding of salvation:
If by free will you understand a voluntary desire or choice of the will from the true understanding of salvation:
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I say no man, as a meere man in the world, hath any such will; for our will is enslaved:
I say no man, as a mere man in the world, hath any such will; for our will is enslaved:
pns11 vvb dx n1, c-acp dt j n1 p-acp dt n1, vhz d d vmb; p-acp po12 n1 vbz vvn:
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We are the servants of sinne by nature: We Are the Servants of sin by nature:
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and tis the alone worke of the spirit to renew this will, to rescue it from the tyranny of Satan; but yet may some question.
and this the alone work of the Spirit to renew this will, to rescue it from the tyranny of Satan; but yet may Some question.
cc pn31|vbz dt j n1 pp-f dt n1 pc-acp vvi d n1, pc-acp vvi pn31 p-acp dt n1 pp-f np1; cc-acp av vmb d n1.
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Whether every man that wils salvation may have it? To which I answer; Whither every man that wills salvation may have it? To which I answer;
cs d n1 cst vvz n1 vmb vhi pn31? p-acp r-crq pns11 vvb;
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If you meane by willing salvation, a desire of salvation, from a true understanding of God in Christ, which is the hungring after Christ:
If you mean by willing salvation, a desire of salvation, from a true understanding of God in christ, which is the hungering After christ:
cs pn22 vvb p-acp j n1, dt n1 pp-f n1, p-acp dt j n1 pp-f np1 p-acp np1, r-crq vbz dt j-vvg p-acp np1:
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I say, whoever wils salvation or the Lord Jesus, let such a soule feare not,
I say, whoever wills salvation or the Lord jesus, let such a soul Fear not,
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but boldly goe to, or believe on, or rest upon, and be confident in Christ, For all that hunger and thirst after righteousnesse shall be filled.
but boldly go to, or believe on, or rest upon, and be confident in christ, For all that hunger and thirst After righteousness shall be filled.
cc-acp av-j vvi p-acp, cc vvb a-acp, cc n1 p-acp, cc vbi j p-acp np1, p-acp d cst n1 cc n1 p-acp n1 vmb vbi vvn.
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But the power thus to will or desire is onely of the Lord, Who onely worketh to will and doe of his good pleasure.
But the power thus to will or desire is only of the Lord, Who only works to will and doe of his good pleasure.
p-acp dt n1 av pc-acp vmb cc n1 vbz j pp-f dt n1, r-crq av-j vvz p-acp n1 cc n1 pp-f po31 j n1.
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Our King Jesus in the salvation of any soule, first, discovers his owne excellency, then causes mans will, before averse, to chuse it:
Our King jesus in the salvation of any soul, First, discovers his own excellency, then Causes men will, before averse, to choose it:
po12 n1 np1 p-acp dt n1 pp-f d n1, ord, vvz po31 d n1, av vvz ng1 n1, p-acp j, pc-acp vvi pn31:
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which he doth through the mighty power of his Kingly dignity. 3. The Lord our King workes upon the affections.
which he does through the mighty power of his Kingly dignity. 3. The Lord our King works upon the affections.
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We that before had all our joy in the earth, love in, to, and upon the world;
We that before had all our joy in the earth, love in, to, and upon the world;
pns12 cst p-acp vhd d po12 n1 p-acp dt n1, vvb p-acp, p-acp, cc p-acp dt n1;
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whose feares were of a carnall nature, are now made able to love Christ, delight in Christ, rejoice in him, feare him and obey him:
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:
rg-crq n2 vbdr pp-f dt j n1, vbr av vvn j pc-acp vvi np1, vvb p-acp np1, vvb p-acp pno31, vvb pno31 cc vvi pno31:
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and that is performed by him as a mighty King, That rules in the midst of his enemies:
and that is performed by him as a mighty King, That rules in the midst of his enemies:
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whose power is irresistible, For whom the Father foreknew, he did predestinate to be conformed to the image of his Son:
whose power is irresistible, For whom the Father foreknew, he did predestinate to be conformed to the image of his Son:
r-crq n1 vbz j, p-acp ro-crq dt n1 vvd, pns31 vdd vvb pc-acp vbi vvn p-acp dt n1 pp-f po31 n1:
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Tis not said, whom he foreknew would believe and be conformable, them he glorified;
This not said, whom he foreknew would believe and be conformable, them he glorified;
pn31|vbz xx vvn, ro-crq pns31 vvd vmd vvi cc vbi j, pno32 pns31 vvn;
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but whom he fore-knew, he did predestinate or fore-appoint, or ordaine, should believe, and be conformable to the image of his Sonne;
but whom he foreknew, he did predestinate or foreappoint, or ordain, should believe, and be conformable to the image of his Son;
p-acp ro-crq pns31 j, pns31 vdd j cc j, cc vvi, vmd vvi, cc vbi j p-acp dt n1 pp-f po31 n1;
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And whom he did predestinate he called, and whom he called he justified, and whom he justified he glorified;
And whom he did predestinate he called, and whom he called he justified, and whom he justified he glorified;
cc r-crq pns31 vdd j pns31 vvd, cc r-crq pns31 vvd pns31 vvd, cc r-crq pns31 vvd pns31 vvn;
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We love him because he first loved us: We love him Because he First loved us:
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And therefori is it said, We are translated from the Kingdome of Satan unto the Kingdome of his deare Son.
And therefori is it said, We Are translated from the Kingdom of Satan unto the Kingdom of his deer Son.
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1573
Thirdly, We may consider his victories, as atcheived against all our enemies as within us, so without us, as Satan, Death and Hell, and the like:
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:
ord, pns12 vmb vvi po31 n2, c-acp vvn p-acp d po12 n2 a-acp p-acp pno12, av p-acp pno12, c-acp np1, n1 cc n1, cc dt j:
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but I shall here onely minde the world the wicked and ungodly thereof those that were fore-ordained of old to condemnation, the world is an open enemy to Jesus;
but I shall Here only mind the world the wicked and ungodly thereof those that were foreordained of old to condemnation, the world is an open enemy to jesus;
cc-acp pns11 vmb av av-j vvi dt n1 dt j cc j av d cst vbdr j pp-f j p-acp n1, dt n1 vbz dt j n1 p-acp np1;
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1575
which appears by the words of God, saying, That enmity was put betweene the Serpents and the Womans seed.
which appears by the words of God, saying, That enmity was put between the Serpents and the Woman's seed.
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1576
Now tis the Lord Christ that Strikes through Kings in the day of his wrath, and wounds the heads over many Continents.
Now this the Lord christ that Strikes through Kings in the day of his wrath, and wounds the Heads over many Continents.
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1577
If the world be Christs enemy, and Christ such a mighty and just King: how comes it to passe he lets them remaine so long unpunished? If the world be Christ enemy, and christ such a mighty and just King: how comes it to pass he lets them remain so long unpunished?
cs dt n1 vbb npg1 n1, cc np1 d dt j cc j n1: c-crq vvz pn31 pc-acp vvi pns31 vvz pno32 vvi av av-j j?
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1578
I shall propound onely these three reasons.
I shall propound only these three Reasons.
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1. Because he is unwilling that any should perish, but that all should come to repentance.
1. Because he is unwilling that any should perish, but that all should come to Repentance.
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1580
And because he would have all to be saved, that is to say, if God should have cut off Adam when he sinned,
And Because he would have all to be saved, that is to say, if God should have Cut off Adam when he sinned,
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1581
or should destroy all sinners now, what would become of all the chosen ones of God, that shall be begotten of their loynes? Had Adam sinned, the great designe of God in bringing forth the man Jesus had been frustrate;
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 sinned, the great Design of God in bringing forth the man jesus had been frustrate;
cc vmd vvi d n2 av, q-crq vmd vvi pp-f d dt j-vvn pi2 pp-f n1, cst vmb vbi vvn pp-f po32 n2? vhd np1 vvn, dt j n1 pp-f np1 p-acp vvg av dt n1 np1 vhd vbn vvi;
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for he was the Sonne of Adam. God would rather the ungodly should be here a long time,
for he was the Son of Adam. God would rather the ungodly should be Here a long time,
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1583
then any one of his should perish:
then any one of his should perish:
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So that I say Gods being unwilling that any should perish, is meant onely of any of those whom he hath ordained life for;
So that I say God's being unwilling that any should perish, is meant only of any of those whom he hath ordained life for;
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which is the ground why he suffers the wicked to have a being, and to continue so long,
which is the ground why he suffers the wicked to have a being, and to continue so long,
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and not because Christs death was a sacrifice offered for their sinnes, as some ignorantly surmise.
and not Because Christ death was a sacrifice offered for their Sins, as Some ignorantly surmise.
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2. Because God would exercise the faith and patience of his Saints;
2. Because God would exercise the faith and patience of his Saints;
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therefore is it said, when God had foretold, the warre Anti-Christ should make with the Saints,
Therefore is it said, when God had foretold, the war Antichrist should make with the Saints,
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and that he should at length be ledde into Captivity, Here is the patience and the faith of the Saints.
and that he should At length be led into Captivity, Here is the patience and the faith of the Saints.
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3. God through the enmity of the world advances his mercy in his Sonne, and his justice in the worlds ruine.
3. God through the enmity of the world advances his mercy in his Son, and his Justice in the world's ruin.
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Were not there great enemies, the conquests of our King would not appeare so glorious.
Were not there great enemies, the conquests of our King would not appear so glorious.
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Thus have I briefly showne the victories of our King, Ʋnder whose feet the Father hath put all things, Heb. 2. 8. If all things be put in subjection under Christs feet, how is it said he must reigne till he hath subdued them:
Thus have I briefly shown the victories of our King, Ʋnder whose feet the Father hath put all things, Hebrew 2. 8. If all things be put in subjection under Christ feet, how is it said he must Reign till he hath subdued them:
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for the first assertion seemes to imply he hath nothing at all to conquer. I answer;for the First assertion seems to imply he hath nothing At all to conquer. I answer;
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Christ is said to have all put under him, in that he is Lord of all,
christ is said to have all put under him, in that he is Lord of all,
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and all power in heaven and earth is given to him:
and all power in heaven and earth is given to him:
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Yet saith the Scriptures, Wee see not all things put under him, that is to say,
Yet Says the Scriptures, we see not all things put under him, that is to say,
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though God hath made him Lord of all, yet we doe not see his enemies fully destroyed;
though God hath made him Lord of all, yet we do not see his enemies Fully destroyed;
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Wee see sinne and death, which being put under him, must be subdued to him:
we see sin and death, which being put under him, must be subdued to him:
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Therefore saith the Lord to our Lord Jesus, Sit thou on my right hand till I make thine enemies thy footstole.
Therefore Says the Lord to our Lord jesus, Fit thou on my right hand till I make thine enemies thy footstole.
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Christs enemies are his captives, whom as they all banded against his person, he destroyed: yet still rebell against him, as in his members, whom he must destroy;
Christ 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;
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for he must reigne till all his enemies of all sorts be subdued unto him. 7. I am now come to speake of his souldiers, and they are fourefold.
for he must Reign till all his enemies of all sorts be subdued unto him. 7. I am now come to speak of his Soldiers, and they Are fourfold.
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1602
1. All the Angels of God they are ministring spirits at the commands of Christ; therefore saith Christ to Peter, Thinkest not thou that I can pray to my Father, 1. All the Angels of God they Are ministering spirits At the commands of christ; Therefore Says christ to Peter, Thinkest not thou that I can pray to my Father,
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and he shall give me more then twelve Legions or hands, of Angels: for they doe homage to Christ.and he shall give me more then twelve Legions or hands, of Angels: for they do homage to christ.
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When the first begotten of God was brought into the world, saith God, Let all the Angels of God worship him.
When the First begotten of God was brought into the world, Says God, Let all the Angels of God worship him.
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Therefore we heare so much of Gods sending his Angels to destroy his enemies, and to encampe about his servants:
Therefore we hear so much of God's sending his Angels to destroy his enemies, and to encamp about his Servants:
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Tis they that excell in strength, and doe the commands of God;
This they that excel in strength, and do the commands of God;
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Therefore are they called Christs Ministers, Math. 13. 41. Which powre out the vials of Gods wrath, Revel. 14. 19. 2. The Saints they are made more then Conquerours through him that loves them.
Therefore Are they called Christ Ministers, Math. 13. 41. Which pour out the vials of God's wrath, Revel. 14. 19. 2. The Saints they Are made more then Conquerors through him that loves them.
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An excellent description of this King, and this Army of Saints, you may see in the 19th of Rev. 11. to the end of the Chapter. 3. The World;
an excellent description of this King, and this Army of Saints, you may see in the 19th of Rev. 11. to the end of the Chapter. 3. The World;
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1609
God sanctifies or sets apart Cyrus to doe his pleasure. God makes his enemies to serve him in the ruine one of another.
God Sanctifies or sets apart Cyrus to do his pleasure. God makes his enemies to serve him in the ruin one of Another.
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Rev. 16. It is said the ten hornes which be interpreted ten Kings, shall hate the Whore, and make her desolate:Rev. 16. It is said the ten horns which be interpreted ten Kings, shall hate the Whore, and make her desolate:
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God many times makes use of one Oppressor or Idolater to destroy another. 4. And lastly, The whole Creation is Gods hoast;
God many times makes use of one Oppressor or Idolater to destroy Another. 4. And lastly, The Whole Creation is God's host;
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therefore it is said, The Starres in their course fought against Sisera. God makes use of Sunne, Moone and Starres for the accomplishment of his Victories:
Therefore it is said, The Stars in their course fought against Sisera. God makes use of Sun, Moon and Stars for the accomplishment of his Victories:
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Therefore are these called the hoast of God. 8. His weapons he uses bespeak him to be wonderfull:
Therefore Are these called the host of God. 8. His weapons he uses bespeak him to be wonderful:
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none other but the mighty God. I shall onely instance these three. 1. His death. 2. His word. 3. His Spirit.
none other but the mighty God. I shall only instance these three. 1. His death. 2. His word. 3. His Spirit.
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Weapons of another nature then the world dreames of. 1. His death;
Weapons of Another nature then the world dreams of. 1. His death;
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therefore is it said, By meanes of death he overcame, and by his death he shew all his enemies,
Therefore is it said, By means of death he overcame, and by his death he show all his enemies,
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as Sampson when he died killed many at his death: so our Conquerour by dying kils, slayes and crucifies his enemies.
as Sampson when he died killed many At his death: so our Conqueror by dying kills, slays and Crucifies his enemies.
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And these are the weapons that Christ armes his Church with; for by their sufferings the truth is advanced.
And these Are the weapons that christ arms his Church with; for by their sufferings the truth is advanced.
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And herein holds that saying true, that the bloud of the Martyrs is the seed of the Church. 2. By his word;
And herein holds that saying true, that the blood of the Martyrs is the seed of the Church. 2. By his word;
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Christ when he goeth forth to battell, effects his ends, obtaines victory by the words that proceede out of his mouth.
christ when he Goes forth to battle, effects his ends, obtains victory by the words that proceed out of his Mouth.
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If Christ sayes to the Figge tree, Wither thou: behold immediately it dryes up; His word is a sharpe sword able to divide between the marrow and the bones.
If christ Says to the Fig tree, Wither thou: behold immediately it dries up; His word is a sharp sword able to divide between the marrow and the bones.
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With which he smites the Nations, which word is Christs command for the accomplishment of his minde,
With which he smites the nations, which word is Christ command for the accomplishment of his mind,
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1623
and Every word that proceedeth out of his mouth returneth not till it hath accomplished that whereto it was sent. 3. By his Spirit;
and Every word that Proceedeth out of his Mouth returns not till it hath accomplished that whereto it was sent. 3. By his Spirit;
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Our weapons, saith the Apostle, are not carnell, but spirituall; mighty to throw downe strong holds. Our weapons, Says the Apostle, Are not carnell, but spiritual; mighty to throw down strong holds.
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Which serves sufficiently to detect the falsity of that doctrine that shrowds it selfe under, and propagates it selfe by secular or civill authority.
Which serves sufficiently to detect the falsity of that Doctrine that shrowds it self under, and propagates it self by secular or civil Authority.
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The wed of the Lord, which indeed is spirit and life, hath a sufficiency in it selfe to defend it selfe,
The wed of the Lord, which indeed is Spirit and life, hath a sufficiency in it self to defend it self,
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1627
and propagate it selfe from one family, Towne, City, County or Kingdome, to another: which spirit is the powerfull operation of the word of God, the spirit of truth:
and propagate it self 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:
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Oh what is so strong as truth! It is true, Christ makes the weapons of the world to serve him;
O what is so strong as truth! It is true, christ makes the weapons of the world to serve him;
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1629
but the weapons he hath approved, and ownes, and hath put into his souldiers hands to fight withall for the mannaging of the affaires,
but the weapons he hath approved, and owns, and hath put into his Soldiers hands to fight withal for the managing of the affairs,
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and the subduing of the enemies of his spirituall Kingdome, are on ly spirituall, and not at all carnall:
and the subduing of the enemies of his spiritual Kingdom, Are on lie spiritual, and not At all carnal:
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Which we may see lively set forth, where is said, Christ sits on a white horse, judging and making warre in righteousnesse, who is cloathed with a Vesture dipt in bloud,
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,
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1632
and his name is called, the Word of God. 9. The Lord Jesus is righteous in his warfare, he is faithfull in rewarding:and his name is called, the Word of God. 9. The Lord jesus is righteous in his warfare, he is faithful in rewarding:
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Now by the rewards of Christ we must not understand that there is any excellency in the Creature,
Now by the rewards of christ we must not understand that there is any excellency in the Creature,
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1634
as his owne, which deserved these rewards; but the reward is, of grace, of him that worketh and rewardeth the worke.
as his own, which deserved these rewards; but the reward is, of grace, of him that works and Rewardeth the work.
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1635
Now besides the sweet sanctification, constant supplyes, abundant experience, and great joyes they are refreshed withall,
Now beside the sweet sanctification, constant supplies, abundant experience, and great Joys they Are refreshed withal,
av p-acp dt j n1, j vvz, j n1, cc j n2 pns32 vbr vvn av,
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while they follow Christ, being made faithfull to the death, there are two things as just rewards conferred upon them; As,
while they follow christ, being made faithful to the death, there Are two things as just rewards conferred upon them; As,
cs pns32 vvb np1, vbg vvn j p-acp dt n1, pc-acp vbr crd n2 p-acp j n2 vvn p-acp pno32; c-acp,
(25) chapter (DIV2)
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1637
First, The resurrection of the body; This is a great priviledge to the Saints; it is the way to life eternall:
First, The resurrection of the body; This is a great privilege to the Saints; it is the Way to life Eternal:
ord, dt n1 pp-f dt n1; d vbz dt j n1 p-acp dt n2; pn31 vbz dt n1 p-acp n1 j:
(25) chapter (DIV2)
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1638
Be thou faithfull unto the death (saith the Lord Jesus) and I will give thee a crowne of life. Be thou faithful unto the death (Says the Lord jesus) and I will give thee a crown of life.
vbb pns21 j p-acp dt n1 (vvz dt n1 np1) cc pns11 vmb vvi pno21 dt n1 pp-f n1.
(25) chapter (DIV2)
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1639
He that loses his life for Christs sake shall finde it:
He that loses his life for Christ sake shall find it:
pns31 cst vvz po31 n1 p-acp npg1 n1 vmb vvi pn31:
(25) chapter (DIV2)
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He that believeth on mee (saith Christ) I will raise up at the last day. He that Believeth on me (Says christ) I will raise up At the last day.
pns31 cst vvz p-acp pno11 (vvz np1) pns11 vmb vvi a-acp p-acp dt ord n1.
(25) chapter (DIV2)
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1641
Now the body that shall be raised up, is the same numericall or organicall body that suffers with Christ,
Now the body that shall be raised up, is the same numerical or organical body that suffers with christ,
av dt n1 cst vmb vbi vvn a-acp, vbz dt d j cc j n1 cst vvz p-acp np1,
(25) chapter (DIV2)
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1642
or which men have power to kill (when the spirit or soule cannot be killed,
or which men have power to kill (when the Spirit or soul cannot be killed,
cc r-crq n2 vhb n1 pc-acp vvi (c-crq dt n1 cc n1 vmbx vbi vvn,
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because it is immortall) shall be raised up againe.
Because it is immortal) shall be raised up again.
c-acp pn31 vbz j) vmb vbi vvn a-acp av.
(25) chapter (DIV2)
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1644
But may some say, how can this be, that the same body should be raised againe which is laid in the dust, resolved into the foure Elements, eaten by wormes of the earth, or fishes of the sea; 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 foure Elements, eaten by worms of the earth, or Fish of the sea;
cc-acp vmb d vvi, q-crq vmb d vbi, cst dt d n1 vmd vbi vvn av r-crq vbz vvn p-acp dt n1, vvn p-acp dt crd n2, vvn p-acp n2 pp-f dt n1, cc n2 pp-f dt n1;
(25) chapter (DIV2)
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which fishes againe are eaten by men, and become nourishment to them; and so the body suffer severall mutations and alterations. which Fish again Are eaten by men, and become nourishment to them; and so the body suffer several mutations and alterations.
r-crq n2 av vbr vvn p-acp n2, cc vvi n1 p-acp pno32; cc av dt n1 vvb j n2 cc n2.
(25) chapter (DIV2)
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Why wondrest thou how that can be, more then thou wondrest that thou art alive and hast a being:
Why wonderest thou how that can be, more then thou wonderest that thou art alive and hast a being:
q-crq vvn pno21 c-crq d vmb vbi, av-dc cs pns21 vvn cst pns21 vb2r j cc vh2 dt n1:
(25) chapter (DIV2)
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1647
the Alchymist he glories in his separations of severall things mixed or confused together;
the Alchemist he Glories in his separations of several things mixed or confused together;
dt n1 pns31 vvz p-acp po31 n2 pp-f j n2 vvn cc vvn av;
(25) chapter (DIV2)
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and thinkest thou it impossible for God to raise up thy body by the power of himselfe.
and Thinkest thou it impossible for God to raise up thy body by the power of himself.
cc vv2 pns21 pn31 j p-acp np1 pc-acp vvi a-acp po21 n1 p-acp dt n1 pp-f px31.
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The Apostle, as if he had heard of such an objection, answers it in the Philippians, saying, The Lord Christ shall change our vile bodies, according to the working, whereby he is able to subdue all things to himselfe.
The Apostle, as if he had herd of such an objection, answers it in the Philippians, saying, The Lord christ shall change our vile bodies, according to the working, whereby he is able to subdue all things to himself.
dt n1, c-acp cs pns31 vhd vvn pp-f d dt n1, vvz pn31 p-acp dt njp2, vvg, dt n1 np1 vmb vvi po12 j n2, vvg p-acp dt n-vvg, c-crq pns31 vbz j pc-acp vvi d n2 p-acp px31.
(25) chapter (DIV2)
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Though we can see no reason looking upon it with a naturall 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:
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:
cs pns12 vmb vvi dx n1 vvg p-acp pn31 p-acp dt j n1, av cs pns12 vvb cst pn31 vmb vbi vvn p-acp dt d n1 cst vvd p-acp ord, vvb pc-acp vbi j, cc a-acp vbds j:
(25) chapter (DIV2)
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Even by the same word that said, Let us create man in our owne image:
Even by the same word that said, Let us create man in our own image:
av-j p-acp dt d n1 cst vvd, vvb pno12 vvi n1 p-acp po12 d n1:
(25) chapter (DIV2)
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1652
and did thereby create him, there is no ground at all to question, but the very same word or mighty power is able to raise up thy dead body.
and did thereby create him, there is no ground At all to question, but the very same word or mighty power is able to raise up thy dead body.
cc vdd av vvi pno31, pc-acp vbz dx n1 p-acp d pc-acp vvi, cc-acp dt j d n1 cc j n1 vbz j pc-acp vvi a-acp po21 j n1.
(25) chapter (DIV2)
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1653
He hath said, He will raise up thy body at the last day: And who therefore shall dare to say it, it neither will nor can be.
He hath said, He will raise up thy body At the last day: And who Therefore shall Dare to say it, it neither will nor can be.
pns31 vhz vvn, pns31 vmb vvi a-acp po21 n1 p-acp dt ord n1: cc r-crq av vmb vvi pc-acp vvi pn31, pn31 av-dx n1 ccx vmb vbi.
(25) chapter (DIV2)
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1654
But some are ready to object, That the Resurrection the Scriptures speake of, is spirituall, accomplished at Christs coming into the soule;
But Some Are ready to Object, That the Resurrection the Scriptures speak of, is spiritual, accomplished At Christ coming into the soul;
p-acp d vbr j pc-acp vvi, cst dt n1 dt n2 vvi pp-f, vbz j, vvn p-acp npg1 vvg p-acp dt n1;
(25) chapter (DIV2)
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1655
but as for the resurrection of the body, that is a carnall thing. That Christ Jesus at his appearing raises the spirit from death to life is true;but as for the resurrection of the body, that is a carnal thing. That christ jesus At his appearing raises the Spirit from death to life is true;
cc-acp c-acp p-acp dt n1 pp-f dt n1, cst vbz dt j n1. cst np1 np1 p-acp po31 vvg vvz dt n1 p-acp n1 p-acp n1 vbz j;
(25) chapter (DIV2)
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1656
and that he raiseth the naturall body from death to life, is as true: the Scriptures speak of a first resurrection; which implyes another resurrection;
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;
cc cst pns31 vvz dt j n1 p-acp n1 p-acp n1, vbz a-acp j: dt n2 vvb pp-f dt ord n1; r-crq vvz j-jn n1;
(25) chapter (DIV2)
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1657
for indeed as soone as a soul is translated from death to life, he is risen with risen with Christ;
for indeed as soon as a soul is translated from death to life, he is risen with risen with christ;
c-acp av c-acp av c-acp dt n1 vbz vvn p-acp n1 p-acp n1, pns31 vbz vvn p-acp vvn p-acp np1;
(25) chapter (DIV2)
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1658
and so is planted into the similitude of his resurrection. But to such who were thus risen with Christ, the Apostles preach another resurrection;
and so is planted into the similitude of his resurrection. But to such who were thus risen with christ, the Apostles preach Another resurrection;
cc av vbz vvn p-acp dt n1 pp-f po31 n1. p-acp p-acp d r-crq vbdr av vvn p-acp np1, dt n2 vvb j-jn n1;
(25) chapter (DIV2)
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1659
viz. the resurrection of the body;viz. the resurrection of the body;
n1 dt n1 pp-f dt n1;
(25) chapter (DIV2)
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1660
as it is said in the Philippians, Who shall change our vile bodies into the fashion of his owne glorious body;
as it is said in the Philippians, Who shall change our vile bodies into the fashion of his own glorious body;
c-acp pn31 vbz vvn p-acp dt njp2, r-crq vmb vvi po12 j n2 p-acp dt n1 pp-f po31 d j n1;
(25) chapter (DIV2)
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1661
the same body that dyes is raised up againe; The same Jesus, saith the Apostle, Whom yee crucified, hath God raised up:
the same body that dies is raised up again; The same jesus, Says the Apostle, Whom ye Crucified, hath God raised up:
dt d n1 cst vvz vbz vvn a-acp av; dt d np1, vvz dt n1, ro-crq pn22 vvd, vhz np1 vvn a-acp:
(25) chapter (DIV2)
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1662
It was the humane body of Christ that was crucified or nailed to the Crosse;
It was the humane body of christ that was Crucified or nailed to the Cross;
pn31 vbds dt j n1 pp-f np1 cst vbds vvn cc vvn p-acp dt n1;
(25) chapter (DIV2)
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1663
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 the same body that was raised, who said unto Thomas (not believing that christ was risen) Reach hither thy finger, and behold my hands;
cc dt d n1 cst vbds vvn, r-crq vvd p-acp np1 (xx vvg cst np1 vbds vvn) vvb av po21 n1, cc vvb po11 n2;
(25) chapter (DIV2)
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1664
and reach hither thy hand, and thrust it into my side; and be not faithlesse, but believing. and reach hither thy hand, and thrust it into my side; and be not faithless, but believing.
cc vvb av po21 n1, cc vvd pn31 p-acp po11 n1; cc vbb xx j, cc-acp vvg.
(25) chapter (DIV2)
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1665
But the Scripture saith, It is sowne a naturall body, but shall be raised a spirituall body; therefore tis not the same body. I answer;But the Scripture Says, It is sown a natural body, but shall be raised a spiritual body; Therefore this not the same body. I answer;
p-acp dt n1 vvz, pn31 vbz vvn dt j n1, cc-acp vmb vbi vvn dt j n1; av pn31|vbz xx dt d n1. pns11 vvb;
(25) chapter (DIV2)
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1666
It is very true, tis raised a spirituall body; but marke what it is that is raised a spirituall body:
It is very true, this raised a spiritual body; but mark what it is that is raised a spiritual body:
pn31 vbz av j, pn31|vbz vvn dt j n1; cc-acp vvb r-crq pn31 vbz cst vbz vvn dt j n1:
(25) chapter (DIV2)
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1667
tis the same body that was sowne a naturall body: So that in the resurrection, the naturall, sinfull, lumpish, earthly body, becomes spirituall;
this the same body that was sown a natural body: So that in the resurrection, the natural, sinful, lumpish, earthly body, becomes spiritual;
pn31|vbz dt d n1 cst vbds vvn dt j n1: av cst p-acp dt n1, dt j, j, j, j n1, vvz j;
(25) chapter (DIV2)
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1668
that is to say, free from that wearinesse, trouble, sinne, corruption and misery that it is now subject to;
that is to say, free from that weariness, trouble, sin, corruption and misery that it is now Subject to;
d vbz pc-acp vvi, j p-acp d n1, n1, n1, n1 cc n1 cst pn31 vbz av j-jn p-acp;
(25) chapter (DIV2)
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1669
it shall be then made able to meet the Lord in the Aire:
it shall be then made able to meet the Lord in the Air:
pn31 vmb vbi av vvn j pc-acp vvi dt n1 p-acp dt n1:
(25) chapter (DIV2)
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1670
that which now moves not but with heavinesse and dulnesse, shall be so lively, beautifull and glorious, that it transcends the tongue or pen of Angels to expresse it.
that which now moves not but with heaviness and dulness, shall be so lively, beautiful and glorious, that it transcends the tongue or pen of Angels to express it.
cst r-crq av vvz xx cc-acp p-acp n1 cc n1, vmb vbi av j, j cc j, cst pn31 vvz dt n1 cc n1 pp-f n2 pc-acp vvi pn31.
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1671
But say some, It is said, As dyes the beast, so dyes the man; how then say you, man shall rise againe, except the beast may likewise rise againe.
But say Some, 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.
p-acp vvi d, pn31 vbz vvn, c-acp vvz dt n1, av vvz dt n1; q-crq av vvb pn22, n1 vmb vvi av, c-acp dt n1 vmb av vvi av.
(25) chapter (DIV2)
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1672
The Wise man speakes not there his owne, but the language of such worldlings as thou art, that denyes the resurrection:
The Wise man speaks not there his own, but the language of such worldlings as thou art, that Denies the resurrection:
dt j n1 vvz xx a-acp po31 d, cc-acp dt n1 pp-f d n2 c-acp pns21 vb2r, cst vvz dt n1:
(25) chapter (DIV2)
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1673
therefore saith he in the end of his Booke, speaking his own judgment; We shall all come to judgement;
Therefore Says he in the end of his Book, speaking his own judgement; We shall all come to judgement;
av vvz pns31 p-acp dt n1 pp-f po31 n1, vvg po31 d n1; pns12 vmb d vvi p-acp n1;
(25) chapter (DIV2)
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which we know is onely true after the resurrection of the body.
which we know is only true After the resurrection of the body.
r-crq pns12 vvb vbz av-j j p-acp dt n1 pp-f dt n1.
(25) chapter (DIV2)
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1675
But may some say, Are there any so brutish as to deny the resurrection of the body. Yea certainly;
But may Some say, are there any so brutish as to deny the resurrection of the body. Yea Certainly;
cc-acp vmb d vvi, vbr pc-acp d av j c-acp pc-acp vvi dt n1 pp-f dt n1. uh av-j;
(25) chapter (DIV2)
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1676
and let us not wonder at it;
and let us not wonder At it;
cc vvb pno12 xx vvi p-acp pn31;
(25) chapter (DIV2)
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1677
there were (as there is now) two sorts of these people that deny the resurrection of the body, in the dayes of the Apostles; As,
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,
pc-acp vbdr (c-acp pc-acp vbz av) crd n2 pp-f d n1 cst vvb dt n1 pp-f dt n1, p-acp dt n2 pp-f dt n2; c-acp,
(25) chapter (DIV2)
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1678
First, the Sadduces, that utterly deny it;
First, the Sadducees, that utterly deny it;
ord, dt np2, cst av-j vvi pn31;
(25) chapter (DIV2)
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1679
and truly we have many Sadduces in our daies, who say there is neither resurrection, Angell, nor Spirit.
and truly we have many Sadducees in our days, who say there is neither resurrection, Angel, nor Spirit.
cc av-j pns12 vhb d np2 p-acp po12 n2, r-crq vvb pc-acp vbz dx n1, n1, ccx n1.
(25) chapter (DIV2)
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1680
Secondly, Such who said, the resurrection is past already: which Doctrine the Apostle saith, Is an erring concerning the faith.
Secondly, Such who said, the resurrection is passed already: which Doctrine the Apostle Says, Is an erring Concerning the faith.
ord, d r-crq vvd, dt n1 vbz vvn av: r-crq n1 dt n1 vvz, vbz dt j-vvg vvg dt n1.
(25) chapter (DIV2)
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1681
To both which sort, I shall onely aske them;
To both which sort, I shall only ask them;
p-acp d r-crq n1, pns11 vmb av-j vvi pno32;
(25) chapter (DIV2)
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1682
if they be risen againe, how comes it to passe there is marrying, and giving in marriage? seeing Christ saith to the Pharisees, In the resurrection there is neither marrying, nor giving in marriage:
if they be risen again, how comes it to pass there is marrying, and giving in marriage? seeing christ Says to the Pharisees, In the resurrection there is neither marrying, nor giving in marriage:
cs pns32 vbb vvn av, q-crq vvz pn31 pc-acp vvi a-acp vbz vvg, cc vvg p-acp n1? vvg np1 vvz p-acp dt np2, p-acp dt n1 pc-acp vbz dx vvg, ccx vvg p-acp n1:
(25) chapter (DIV2)
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and shall say to such that deny the resurrection (with Christ) They erre, not knowing the Scripture, nor the power of God.
and shall say to such that deny the resurrection (with christ) They err, not knowing the Scripture, nor the power of God.
cc vmb vvi p-acp d cst vvb dt n1 (p-acp np1) pns32 vvb, xx vvg dt n1, ccx dt n1 pp-f np1.
(25) chapter (DIV2)
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1684
The excellency of the bodies resurrection will appeare more plainly, if we consider, that 2. The Lord Jesus crownes all his souldiers, being raised from the dead, with perfection;
The excellency of the bodies resurrection will appear more plainly, if we Consider, that 2. The Lord jesus crowns all his Soldiers, being raised from the dead, with perfection;
dt n1 pp-f dt ng1 n1 vmb vvi av-dc av-j, cs pns12 vvb, cst crd dt n1 np1 vvz d po31 n2, vbg vvn p-acp dt j, p-acp n1;
(25) chapter (DIV2)
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with a crowne of life, of glory, setting them downe in his Throne, giving them an everlasting Kingdome, where neither feares, teares,
with a crown of life, of glory, setting them down in his Throne, giving them an everlasting Kingdom, where neither fears, tears,
p-acp dt n1 pp-f n1, pp-f n1, vvg pno32 a-acp p-acp po31 n1, vvg pno32 dt j n1, c-crq dx n2, n2,
(25) chapter (DIV2)
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Page 81
1686
nor any manner of sorrowes, are able to molest them. Now the excellency of this condition we have not attained;
nor any manner of sorrows, Are able to molest them. Now the excellency of this condition we have not attained;
ccx d n1 pp-f n2, vbr j pc-acp vvi pno32. av dt n1 pp-f d n1 pns12 vhb xx vvn;
(25) chapter (DIV2)
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1687
nor are we able to tell what it shall be:
nor Are we able to tell what it shall be:
ccx vbr pns12 j pc-acp vvi r-crq pn31 vmb vbi:
(25) chapter (DIV2)
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1688
Therefore John sayes, Beloved, now are we the sonnes of God, and it doth not yet appeare what we shall be:
Therefore John Says, beloved, now Are we the Sons of God, and it does not yet appear what we shall be:
av np1 vvz, vvn, av vbr pns12 dt n2 pp-f np1, cc pn31 vdz xx av vvi r-crq pns12 vmb vbi:
(25) chapter (DIV2)
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1689
but we know, that when he shall appeare, we shall be like him, for we shall see him as he is. but we know, that when he shall appear, we shall be like him, for we shall see him as he is.
cc-acp pns12 vvb, cst c-crq pns31 vmb vvi, pns12 vmb vbi av-j pno31, c-acp pns12 vmb vvi pno31 c-acp pns31 vbz.
(25) chapter (DIV2)
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1690
Wee shall then be fully glorious, within and without glorious, our soules shall be filled with God.
we shall then be Fully glorious, within and without glorious, our Souls shall be filled with God.
pns12 vmb av vbi av-j j, p-acp cc p-acp j, po12 n2 vmb vbi vvn p-acp np1.
(25) chapter (DIV2)
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1691
Our vile corruptible bodies shall be then immortall, incorruptible, spirituall and glorious. The Scriptures say, Let us, as many as be perfect, be thus minded: Our vile corruptible bodies shall be then immortal, incorruptible, spiritual and glorious. The Scriptures say, Let us, as many as be perfect, be thus minded:
po12 j j n2 vmb vbi av j, j, j cc j. dt n2 vvb, vvb pno12, c-acp d c-acp vbb j, vbb av vvn:
(25) chapter (DIV2)
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1692
And againe, Be yee perfect as your Father is perfect: which is a perfection in this life;
And again, Be ye perfect as your Father is perfect: which is a perfection in this life;
cc av, vbb pn22 j p-acp po22 n1 vbz j: r-crq vbz dt n1 p-acp d n1;
(25) chapter (DIV2)
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1693
how say you then perfection is not to be attained till the resurrection of the body. how say you then perfection is not to be attained till the resurrection of the body.
q-crq vvb pn22 av n1 vbz xx pc-acp vbi vvn p-acp dt n1 pp-f dt n1.
(25) chapter (DIV2)
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Page 81
1694
Perfection, according to the Scripture, is taken either Comparatively; and so many are called perfect in comparison of that wickednesse in the world.
Perfection, according to the Scripture, is taken either Comparatively; and so many Are called perfect in comparison of that wickedness in the world.
n1, vvg p-acp dt n1, vbz vvn d av-j; cc av d vbr vvn j p-acp n1 pp-f d n1 p-acp dt n1.
(25) chapter (DIV2)
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1695
Thus Noah was a perfect man:
Thus Noah was a perfect man:
av np1 vbds dt j n1:
(25) chapter (DIV2)
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1696
Yea, in this sense one Saint is said to be, to know, more perfectly then another:
Yea, in this sense one Saint is said to be, to know, more perfectly then Another:
uh, p-acp d n1 crd n1 vbz vvn pc-acp vbi, pc-acp vvi, av-dc av-j cs j-jn:
(25) chapter (DIV2)
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1697
Therefore saith Paul, We speake wisedome to them that are perfect.
Therefore Says Paul, We speak Wisdom to them that Are perfect.
av vvz np1, pns12 vvb n1 p-acp pno32 cst vbr j.
(25) chapter (DIV2)
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1698
He meanes them that were attained to a good degree of knowledge, or to them that were justified:
He means them that were attained to a good degree of knowledge, or to them that were justified:
pns31 vvz pno32 cst vbdr vvn p-acp dt j n1 pp-f n1, cc p-acp pno32 cst vbdr vvn:
(25) chapter (DIV2)
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1699
and so perfection in the Scripture is taken for a perfection, or excellency in some particular, above that which is to be found in others:
and so perfection in the Scripture is taken for a perfection, or excellency in Some particular, above that which is to be found in Others:
cc av n1 p-acp dt n1 vbz vvn p-acp dt n1, cc n1 p-acp d j, p-acp d r-crq vbz pc-acp vbi vvn p-acp n2-jn:
(25) chapter (DIV2)
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1700
perfection sometimes signifies uprightnesse or sincerity of heart;
perfection sometime signifies uprightness or sincerity of heart;
n1 av vvz n1 cc n1 pp-f n1;
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and so David hath it, Psal. 37. 37. Marke the perfect man, and behold the upright:
and so David hath it, Psalm 37. 37. Mark the perfect man, and behold the upright:
cc av np1 vhz pn31, np1 crd crd n1 dt j n1, cc vvb dt j:
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And when God saith, Be thou perfect as I am perfect: It is as if he had said, presse forward towards perfection. But further;
And when God Says, Be thou perfect as I am perfect: It is as if he had said, press forward towards perfection. But further;
cc c-crq np1 vvz, vbb pns21 j c-acp pns11 vbm j: pn31 vbz c-acp cs pns31 vhd vvn, vvb av-j p-acp n1. p-acp jc;
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A Saint may be said to be perfect in some particular respect;
A Saint may be said to be perfect in Some particular respect;
dt n1 vmb vbi vvn pc-acp vbi j p-acp d j n1;
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as thus he is perfectly freed from wrath and condemnation, and thus in justification, is his spirit made perfect:
as thus he is perfectly freed from wrath and condemnation, and thus in justification, is his Spirit made perfect:
c-acp av pns31 vbz av-j vvn p-acp n1 cc n1, cc av p-acp n1, vbz po31 n1 vvd j:
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and thus are we compleate in him, who is our fulnesse. Now in these senses Saints are perfect in this world;
and thus Are we complete in him, who is our fullness. Now in these Senses Saints Are perfect in this world;
cc av vbr pns12 j p-acp pno31, r-crq vbz po12 n1. av p-acp d n2 n2 vbr j p-acp d n1;
(25) chapter (DIV2)
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1706
but if by perfection you understand the most absolute, full and most glorious condition that is the portion of every believer to attaine to;
but if by perfection you understand the most absolute, full and most glorious condition that is the portion of every believer to attain to;
cc-acp cs p-acp n1 pn22 vvb dt av-ds j, j cc av-ds j n1 cst vbz dt n1 pp-f d n1 pc-acp vvi p-acp;
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which admits not of any trouble or infirmity, neither of any increase or want, being uncloathed of all corruption,
which admits not of any trouble or infirmity, neither of any increase or want, being Unclothed of all corruption,
r-crq vvz xx pp-f d n1 cc n1, av-dx pp-f d n1 cc n1, vbg vvn pp-f d n1,
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1708
and cloathed with incorruption & immortality. I say, This is not the portion of any man in this life;
and clothed with incorruption & immortality. I say, This is not the portion of any man in this life;
cc vvn p-acp n1 cc n1. pns11 vvb, d vbz xx dt n1 pp-f d n1 p-acp d n1;
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1709
that is to say, while our naturall bodies and soules dwell together;
that is to say, while our natural bodies and Souls dwell together;
d vbz pc-acp vvi, cs po12 j n2 cc n2 vvb av;
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for we must first dye, or be changed (which is equivalent to a naturall death) before this state of perfection.
for we must First die, or be changed (which is equivalent to a natural death) before this state of perfection.
c-acp pns12 vmb ord vvi, cc vbi vvn (r-crq vbz j p-acp dt j n1) p-acp d n1 pp-f n1.
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1711
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 daies vainly affirme themselves to have) but I presse forward. Therefore, saith he, Let as many as be perfect be thus minded.
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, Says he, Let as many as be perfect be thus minded.
cc av n2 np1, vvg, xx c-acp cs pns11 vbdr av j, cc vhd vvn p-acp dt n1 pp-f dt j, (c-acp d n2 p-acp po12 n2 av-j vvi px32 pc-acp vhi) p-acp pns11 vvb av-j. av, vvz pns31, vvb p-acp d c-acp vbb j vbb av vvn.
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1712
Behold here perfect men, not already perfect; but presse forward towards perfection: This seemes to be a contradiction, but there is no such matter in it;
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;
vvb av j n2, xx av j; cc-acp vvb av-j p-acp n1: d vvz pc-acp vbi dt n1, cc-acp pc-acp vbz dx d n1 p-acp pn31;
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1713
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 Sonne, in a way of relation, doe presse forward towards perfection;
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;
p-acp d cst vbdr p-acp dt n1 j, j p-acp n1 pp-f dt n1, av-j cc j pp-f n1, vhg vvn p-acp dt j n1 pp-f n1, vbg av-j vvn, av-j vvn p-acp crd p-acp dt n1 cc dt n1, p-acp dt n1 pp-f n1, vdb vvi av-j p-acp n1;
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1714
that is to say, that full, compleate, incorruptible state of soule and body, which they shall be invested withall in the resurrection.
that is to say, that full, complete, incorruptible state of soul and body, which they shall be invested withal in the resurrection.
d vbz pc-acp vvi, cst av-j, j, j n1 pp-f n1 cc n1, r-crq pns32 vmb vbi vvn av p-acp dt n1.
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1715
Now if any man, or Saint, shall yet say he is universally perfect, I shall demand of him, what is it that is so perfect? Whether doe you meane, your soule,
Now if any man, or Saint, shall yet say he is universally perfect, I shall demand of him, what is it that is so perfect? Whither do you mean, your soul,
av cs d n1, cc n1, vmb av vvi pns31 vbz av-j j, pns11 vmb vvi pp-f pno31, r-crq vbz pn31 cst vbz av j? cs vdb pn22 vvb, po22 n1,
(25) chapter (DIV2)
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1716
or body, or both, or neither, but God in both? If you onely meane your spirit,
or body, or both, or neither, but God in both? If you only mean your Spirit,
cc n1, cc d, cc d, cc-acp np1 p-acp d? cs pn22 av-j vvb po22 n1,
(25) chapter (DIV2)
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1717
then doe I demand, whether that be universally perfect? If any say it is, I ask from whence come your passions, pride, boasting, unnaturall affections, unclean thoughts,
then do I demand, whither that be universally perfect? If any say it is, I ask from whence come your passion, pride, boasting, unnatural affections, unclean thoughts,
av vdb pns11 vvi, cs d vbb av-j j? cs d vvb pn31 vbz, pns11 vvb p-acp c-crq vvi po22 n2, n1, vvg, j n2, j n2,
(25) chapter (DIV2)
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1718
or the like? But it may be some may say, We are troubled with no such things:
or the like? But it may be Some may say, We Are troubled with no such things:
cc dt j? p-acp pn31 vmb vbi d vmb vvi, pns12 vbr vvn p-acp dx d n2:
(25) chapter (DIV2)
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1719
Well, suppose you say true (which I cannot believe) this is but a perfection of part of the man;
Well, suppose you say true (which I cannot believe) this is but a perfection of part of the man;
av, vvb pn22 vvb j (r-crq pns11 vmbx vvi) d vbz p-acp dt n1 pp-f n1 pp-f dt n1;
(25) chapter (DIV2)
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1720
for body and spirit make up but one man: what the spirit doth, it doth in the body, being united to the body;
for body and Spirit make up but one man: what the Spirit does, it does in the body, being united to the body;
p-acp n1 cc n1 vvb a-acp p-acp crd n1: r-crq dt n1 vdz, pn31 vdz p-acp dt n1, vbg vvn p-acp dt n1;
(25) chapter (DIV2)
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1721
and so tis not a full or universall perfection.
and so this not a full or universal perfection.
cc av pn31|vbz xx dt j cc j n1.
(25) chapter (DIV2)
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1722
If thou sayst, thy body is perfect, how comes it then to passe, that it is subject to death? (which naturall death,
If thou Sayest, thy body is perfect, how comes it then to pass, that it is Subject to death? (which natural death,
cs pns21 vv2, po21 n1 vbz j, q-crq vvz pn31 av pc-acp vvi, cst pn31 vbz j-jn p-acp n1? (r-crq j n1,
(25) chapter (DIV2)
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1723
though some have said, should not come nigh them, yet have they beene deceived, and are now in the dust.) But if you say, soule and body, the whole man is perrect,
though Some have said, should not come High them, yet have they been deceived, and Are now in the dust.) But if you say, soul and body, the Whole man is perrect,
cs d vhb vvn, vmd xx vvi av-j pno32, av vhb pns32 vbn vvn, cc vbr av p-acp dt n1.) p-acp cs pn22 vvb, n1 cc n1, dt j-jn n1 vbz j,
(25) chapter (DIV2)
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1724
how comes it then to passe that such imperfect actions are committed by them? Can a pure sweet spring send forth bitter streames? If you be so universally perfect, what need you to eate and drink,
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 drink,
q-crq vvz pn31 av pc-acp vvi cst d j n2 vbr vvn p-acp pno32? vmb dt j j n1 vvi av j n2? cs pn22 vbb av av-j j, q-crq vvb pn22 pc-acp vvi cc vvi,
(25) chapter (DIV2)
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1725
and to complain of hunger, cold, or sicknesse? Such things as these with compleate perfection cannot stand together.
and to complain of hunger, cold, or sickness? Such things as these with complete perfection cannot stand together.
cc pc-acp vvi pp-f n1, j-jn, cc n1? d n2 c-acp d p-acp j n1 vmbx vvi av.
(25) chapter (DIV2)
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1726
But if thou sayst, thou dost not meane that thy externall body or humane soule, are absolutely and compleatly perfected,
But if thou Sayest, thou dost not mean that thy external body or humane soul, Are absolutely and completely perfected,
cc-acp cs pns21 vv2, pns21 vd2 xx vvi d po21 j n1 cc j n1, vbr av-j cc av-j vvn,
(25) chapter (DIV2)
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1727
but tis God in thee which is perfect, as some say:
but this God in thee which is perfect, as Some say:
cc-acp pn31|vbz np1 p-acp pno21 q-crq vbz j, c-acp d vvb:
(25) chapter (DIV2)
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1728
then tell me, whether God in thee is thy selfe? and seeing that thou confessest that thou wast once unperfect, who now art perfect;
then tell me, whither God in thee is thy self? and seeing that thou Confessest that thou wast once unperfect, who now art perfect;
av vvb pno11, cs np1 p-acp pno21 vbz po21 n1? cc vvg cst pns21 vv2 cst pns21 vbd2s a-acp j, r-crq av vb2r j;
(25) chapter (DIV2)
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1729
then tell me, whether God was ever unperfect:
then tell me, whither God was ever unperfect:
av vvb pno11, cs np1 vbds av j-u:
(25) chapter (DIV2)
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1730
for if God was not unperfect, then say I, tis not God in thee, but thy selfe, who art capable from an unperfect creature to be made perfect.
for if God was not unperfect, then say I, this not God in thee, but thy self, who art capable from an unperfect creature to be made perfect.
c-acp cs np1 vbds xx j, av vvb pns11, pn31|vbz xx np1 p-acp pno21, cc-acp po21 n1, q-crq vb2r j p-acp dt j n1 pc-acp vbi vvn j.
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1731
I might be large here, in shewing the vanity of these conceptions, and mans folly, in pretending the enjoyment of perfection,
I might be large Here, in showing the vanity of these conceptions, and men folly, in pretending the enjoyment of perfection,
pns11 vmd vbi j av, p-acp vvg dt n1 pp-f d n2, cc ng1 n1, p-acp vvg dt n1 pp-f n1,
(25) chapter (DIV2)
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1732
while all men cannot but see imperfect actions flowing from him.
while all men cannot but see imperfect actions flowing from him.
cs d n2 vmbx cc-acp vvi j n2 vvg p-acp pno31.
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1733
And how many soules are deceived in this vaine opinion, because not able rightly to distinguish or divide the word of truth: but I must passe forward.
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.
cc c-crq d n2 vbr vvn p-acp d j n1, c-acp xx j av-jn pc-acp vvi cc vvi dt n1 pp-f n1: cc-acp pns11 vmb vvi av-j.
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1734
I am now come to the last thing considerable in Christs Kingly office; which is, his Judgments: wherein briefly observe, First, The Judge himselfe;
I am now come to the last thing considerable in Christ Kingly office; which is, his Judgments: wherein briefly observe, First, The Judge himself;
pns11 vbm av vvn p-acp dt ord n1 j p-acp npg1 j n1; r-crq vbz, po31 n2: c-crq av-j vvb, ord, dt n1 px31;
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1735
Tis that man Christ, whom the naturall Jewes crucified, Joh. 5. 29. Who is the Son of man, who is both Judge of quicke and dead.
This that man christ, whom the natural Jews Crucified, John 5. 29. Who is the Son of man, who is both Judge of quick and dead.
pn31|vbz d n1 np1, ro-crq dt j np2 vvd, np1 crd crd q-crq vbz dt n1 pp-f n1, r-crq vbz d n1 pp-f j cc j.
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1736
Secondly, The law by which he will judge men; that is, a law of righteousnesse, the word of the Gospell;
Secondly, The law by which he will judge men; that is, a law of righteousness, the word of the Gospel;
ord, dt n1 p-acp r-crq pns31 vmb vvi n2; d vbz, dt n1 pp-f n1, dt n1 pp-f dt n1;
(25) chapter (DIV2)
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1737
Jesus was in the world preached to the Gentiles to be the Christ, the onely Saviour:
jesus was in the world preached to the Gentiles to be the christ, the only Saviour:
np1 vbds p-acp dt n1 vvn p-acp dt n2-j pc-acp vbi dt np1, dt j n1:
(25) chapter (DIV2)
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1738
God the Father gave this record of him, that eternall life was in him, and whoever believed on him should be saved.
God the Father gave this record of him, that Eternal life was in him, and whoever believed on him should be saved.
np1 dt n1 vvd d n1 pp-f pno31, cst j n1 vbds p-acp pno31, cc r-crq vvd p-acp pno31 vmd vbi vvn.
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1739
The world would not believe it, and therefore dyed in their sinnes in unbeliefe, in that estate of wrath;
The world would not believe it, and Therefore died in their Sins in unbelief, in that estate of wrath;
dt n1 vmd xx vvi pn31, cc av vvd p-acp po32 n2 p-acp n1, p-acp d n1 pp-f n1;
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1740
and therefore this Lord, the Judge of all men, condemnes him for rejecting of him, and continuing in his sinnes:
and Therefore this Lord, the Judge of all men, condemns him for rejecting of him, and Continuing in his Sins:
cc av d n1, dt n1 pp-f d n2, vvz pno31 p-acp vvg pp-f pno31, cc vvg p-acp po31 n2:
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1741
For know this, if a man doth believe in Christ, none of his sinnes can condemne him;
For know this, if a man does believe in christ, none of his Sins can condemn him;
p-acp vvi d, cs dt n1 vdz vvi p-acp np1, pix pp-f po31 n2 vmb vvi pno31;
(25) chapter (DIV2)
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1742
the rule by which his word judges, is according to the deeds done in the flesh, whether good or evill. Thirdly, The persons judged;
the Rule by which his word judges, is according to the Deeds done in the Flesh, whither good or evil. Thirdly, The Persons judged;
dt n1 p-acp r-crq po31 n1 n2, vbz vvg p-acp dt n2 vdn p-acp dt n1, cs j cc j-jn. ord, dt n2 vvn;
(25) chapter (DIV2)
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1743
and they are, good and bad, just and unjust, quicke and dead, small and great;
and they Are, good and bad, just and unjust, quick and dead, small and great;
cc pns32 vbr, j cc j, j cc j, j cc j, j cc j;
(25) chapter (DIV2)
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1744
and these persons are not, as some conceive, onely sinne and righteousnesse, as they are both in a Saint,
and these Persons Are not, as Some conceive, only sin and righteousness, as they Are both in a Saint,
cc d n2 vbr xx, c-acp d vvb, j n1 cc n1, c-acp pns32 vbr av-d p-acp dt n1,
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1745
but they are those men in whom righteousnesse is revealed, which makes these men to be Saints;
but they Are those men in whom righteousness is revealed, which makes these men to be Saints;
cc-acp pns32 vbr d n2 p-acp ro-crq n1 vbz vvn, r-crq vvz d n2 pc-acp vbi n2;
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1746
or these in whom the God of this world hath sole dominion, which are ungodly: Tis the bodies and spirits both together;
or these in whom the God of this world hath sole dominion, which Are ungodly: This the bodies and spirits both together;
cc d p-acp ro-crq dt n1 pp-f d n1 vhz j n1, r-crq vbr j: pn31|vbz dt n2 cc n2 av-d av;
(25) chapter (DIV2)
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1747
tis all nations, sheepe and goats: therefore is it said, He will render to every man;
this all Nations, sheep and Goats: Therefore is it said, He will render to every man;
pn31|vbz d n2, n1 cc n2: av vbz pn31 vvn, pns31 vmb vvi p-acp d n1;
(25) chapter (DIV2)
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1748
(tis not to every evill or sinne in man, but to the man in whom evill is) according to his deeds. Fourthly, The sentence pronounced; and that is two-fold; either,
(this not to every evil or sin in man, but to the man in whom evil is) according to his Deeds. Fourthly, The sentence pronounced; and that is twofold; either,
(pn31|vbz xx p-acp d j-jn cc n1 p-acp n1, cc-acp p-acp dt n1 p-acp ro-crq n-jn vbz) vvg p-acp po31 n2. ord, dt n1 vvd; cc d vbz n1; av-d,
(25) chapter (DIV2)
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1749
First, Of joy to the godly; for to them it is occasion of lifting up their heads for joy;
First, Of joy to the godly; for to them it is occasion of lifting up their Heads for joy;
ord, pp-f n1 p-acp dt j; c-acp p-acp pno32 pn31 vbz n1 pp-f vvg a-acp po32 n2 p-acp n1;
(25) chapter (DIV2)
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1750
a time of refreshing; a time of restitution of all things; a time of redemption for their bodies, tis life eternall; a time of refreshing; a time of restitution of all things; a time of redemption for their bodies, this life Eternal;
dt n1 pp-f vvg; dt n1 pp-f n1 pp-f d n2; dt n1 pp-f n1 p-acp po32 n2, pn31|vbz n1 j;
(25) chapter (DIV2)
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1751
Therefore saith Christ, The righteous shall goe into life eternall; which is the estate of perfection I have before pointed at.
Therefore Says christ, The righteous shall go into life Eternal; which is the estate of perfection I have before pointed At.
av vvz np1, dt j vmb vvi p-acp n1 j; r-crq vbz dt n1 pp-f n1 pns11 vhb a-acp vvn p-acp.
(25) chapter (DIV2)
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1752
Secondly, Of Terrour to the wicked; and to them it is a sentence of eternall punishment; Depart from mee yee cursed:
Secondly, Of Terror to the wicked; and to them it is a sentence of Eternal punishment; Depart from me ye cursed:
ord, pp-f n1 p-acp dt j; cc p-acp pno32 pn31 vbz dt n1 pp-f j n1; vvb p-acp pno11 pn22 vvd:
(25) chapter (DIV2)
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1753
tis the terrour of the Lord to them, perdition and destruction; yea, eternall fire; tis hell kindled by the wrath of God.
this the terror of the Lord to them, perdition and destruction; yea, Eternal fire; this hell kindled by the wrath of God.
pn31|vbz dt n1 pp-f dt n1 p-acp pno32, n1 cc n1; uh, j n1; d n1 vvn p-acp dt n1 pp-f np1.
(25) chapter (DIV2)
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1754
If any one aske me what hell is, I answer, tis the eternall wrath of God kindled in body and soule; an absence of all good; a presence of all misery;
If any one ask me what hell is, I answer, this the Eternal wrath of God kindled in body and soul; an absence of all good; a presence of all misery;
cs d pi vvb pno11 r-crq n1 vbz, pns11 vvb, pn31|vbz dt j n1 pp-f np1 vvd p-acp n1 cc n1; dt n1 pp-f d j; dt n1 pp-f d n1;
(25) chapter (DIV2)
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1755
tis a fire that never goeth out; tis a stringing worme that never dyeth; tis a consuming consumption; a dying death;
this a fire that never Goes out; this a stringing worm that never Dies; this a consuming consumption; a dying death;
pn31|vbz dt n1 cst av-x vvz av; pn31|vbz dt vvg n1 cst av-x vvz; pn31|vbz dt j-vvg n1; dt j-vvg n1;
(25) chapter (DIV2)
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1756
a consumption alwaies consuming, and yet never ceases to consume; a continuall dying, that never dies;
a consumption always consuming, and yet never ceases to consume; a continual dying, that never die;
dt n1 av vvg, cc av av-x vvz pc-acp vvi; dt j j-vvg, cst av-x vvz;
(25) chapter (DIV2)
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1757
tis the second death, that endures for ever. Lastly, The time when this judgement shall be:
this the second death, that endures for ever. Lastly, The time when this judgement shall be:
pn31|vbz dt ord n1, cst vvz p-acp av. ord, dt n1 c-crq d n1 vmb vbi:
(25) chapter (DIV2)
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1758
In this I shall propose these two things.
In this I shall propose these two things.
p-acp d pns11 vmb vvi d crd n2.
(25) chapter (DIV2)
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1759
First, That of that day and houre (if Christ be worthy of beliefe) knowes no man, no not the Angels in heaven, no not the Son of man himselfe, as he was the Son of man;
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;
ord, cst pp-f d n1 cc n1 (cs np1 vbb j pp-f n1) vvz dx n1, uh-dx xx dt n2 p-acp n1, uh-dx xx dt n1 pp-f n1 px31, c-acp pns31 vbds dt n1 pp-f n1;
(25) chapter (DIV2)
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1760
it comes, as a theefe in the night, unawares to the world. Secondly, Tis not till the resurrection of the body;it comes, as a thief in the night, unawares to the world. Secondly, This not till the resurrection of the body;
pn31 vvz, c-acp dt n1 p-acp dt n1, av-j p-acp dt n1. ord, pn31|vbz xx p-acp dt n1 pp-f dt n1;
(25) chapter (DIV2)
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1761
therefore is it called, The last day; the dispensation of Christ untill the resurrection, is called, The last daies; but the last day, in respect of Christs judgement, is onely appropriated to that judgement;
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 of Christ judgement, is only appropriated to that judgement;
av vbz pn31 vvn, dt ord n1; dt n1 pp-f np1 p-acp dt n1, vbz vvn, dt ord n2; p-acp dt ord n1, p-acp n1 pp-f npg1 n1, vbz av-j vvn p-acp d n1;
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tis not till the time of sentence that shall be pronounced upon all men, good and bad.
this not till the time of sentence that shall be pronounced upon all men, good and bad.
pn31|vbz xx p-acp dt n1 pp-f n1 cst vmb vbi vvn p-acp d n2, j cc j.
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But say so me, The day of judgement is come already;
But say so me, The day of judgement is come already;
p-acp vvi av pno11, dt n1 pp-f n1 vbz vvn av;
(25) chapter (DIV2)
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for Christ judges now in the hearts of the Saints, which is the true day of judgement. To this I answer;for christ judges now in the hearts of the Saints, which is the true day of judgement. To this I answer;
p-acp np1 vvz av p-acp dt n2 pp-f dt n2, r-crq vbz dt j n1 pp-f n1. p-acp d pns11 vvb;
(25) chapter (DIV2)
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That the word, Judgement, admits of a various consideration; it is taken either for discerning or pronouncing sentence, or condemning;
That the word, Judgement, admits of a various consideration; it is taken either for discerning or pronouncing sentence, or condemning;
cst dt n1, n1, vvz pp-f dt j n1; pn31 vbz vvn av-d p-acp vvg cc vvg n1, cc vvg;
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and to speake plainly, tis true Jesus Christ doth judge, that is to say, declare against sinne,
and to speak plainly, this true jesus christ does judge, that is to say, declare against sin,
cc pc-acp vvi av-j, pn31|vbz j np1 np1 vdz vvi, cst vbz pc-acp vvi, vvb p-acp n1,
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and pronounce condemnation as belonging to sinners, which is, while we are in the flesh: but this is no where called, the judgement of the last day:
and pronounce condemnation as belonging to Sinners, which is, while we Are in the Flesh: but this is no where called, the judgement of the last day:
cc vvb n1 p-acp vvg p-acp n2, r-crq vbz, cs pns12 vbr p-acp dt n1: cc-acp d vbz dx c-crq vvn, dt n1 pp-f dt ord n1:
(25) chapter (DIV2)
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but this judgement that I speake of, is the execution of sentence of the righteous Judge for the absolving and rewarding his Saints,
but this judgement that I speak of, is the execution of sentence of the righteous Judge for the absolving and rewarding his Saints,
cc-acp d n1 cst pns11 vvb pp-f, vbz dt n1 pp-f n1 pp-f dt j n1 p-acp dt vvg cc vvg po31 n2,
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and condemning and punishing the world. Now this is not in this life, in the naturall body.
and condemning and punishing the world. Now this is not in this life, in the natural body.
cc vvg cc vvg dt n1. av d vbz xx p-acp d n1, p-acp dt j n1.
(25) chapter (DIV2)
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Let me freely ask thee, whether now the wicked be punished? Whether they be condemned now? Surely thou wilt not say they are in eternall fire,
Let me freely ask thee, whither now the wicked be punished? Whither they be condemned now? Surely thou wilt not say they Are in Eternal fire,
vvb pno11 av-j vvi pno21, cs av dt j vbi vvn? cs pns32 vbb vvn av? np1 pns21 vm2 xx vvi pns32 vbr p-acp j n1,
(25) chapter (DIV2)
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1771
and have all the torment they shall have: now is the time of their jollity, mirth and merriment;
and have all the torment they shall have: now is the time of their jollity, mirth and merriment;
cc vhb d dt n1 pns32 vmb vhi: av vbz dt n1 pp-f po32 n1, n1 cc n1;
(25) chapter (DIV2)
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the Saints are now in trouble, and the wicked rejoyce:
the Saints Are now in trouble, and the wicked rejoice:
dt n2 vbr av p-acp n1, cc dt j vvi:
(25) chapter (DIV2)
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1773
but hearken man what the Lord saith, He knoweth how to deliver the righteous, & to reserve the unjust to the day of condemnation:
but harken man what the Lord Says, He Knoweth how to deliver the righteous, & to reserve the unjust to the day of condemnation:
cc-acp vvb n1 r-crq dt n1 vvz, pns31 vvz c-crq pc-acp vvi dt j, cc pc-acp vvi dt j p-acp dt n1 pp-f n1:
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They are now reserved till then:
They Are now reserved till then:
pns32 vbr av vvn p-acp av:
(25) chapter (DIV2)
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the righteous, who are the children of the resurrection, are kept in their graves, as in a sweet and quiet sleepe, till the resurrection;
the righteous, who Are the children of the resurrection, Are kept in their graves, as in a sweet and quiet sleep, till the resurrection;
dt j, r-crq vbr dt n2 pp-f dt n1, vbr vvn p-acp po32 n2, c-acp p-acp dt j cc j-jn n1, c-acp dt n1;
(25) chapter (DIV2)
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and then saith Christ to them, Come yee blessed of my Father, inherit the Kingdome prepared for you from the foundation of the world;
and then Says christ to them, Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world;
cc av vvz np1 p-acp pno32, vvb pn22 vvn pp-f po11 n1, vvb dt n1 vvn p-acp pn22 p-acp dt n1 pp-f dt n1;
(25) chapter (DIV2)
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(though not enjoyed till now) but the wicked that sport out the time of this life, must die;
(though not enjoyed till now) but the wicked that sport out the time of this life, must die;
(cs xx vvn p-acp av) p-acp dt j cst n1 av dt n1 pp-f d n1, vmb vvi;
(25) chapter (DIV2)
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for it is appointed for all men once to dye; for it is appointed for all men once to die;
p-acp pn31 vbz vvn p-acp d n2 a-acp pc-acp vvi;
(25) chapter (DIV2)
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and they in death are kept in their graves as in a prison, and are raised up (not as a priviledge to them (as some conceive) for better were it for them never to rise againe) to condemnation; for after death comes judgement:
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 judgement:
cc pns32 p-acp n1 vbr vvn p-acp po32 n2 c-acp p-acp dt n1, cc vbr vvn a-acp (xx c-acp dt n1 p-acp pno32 (c-acp d vvb) p-acp j vbdr pn31 p-acp pno32 av pc-acp vvi av) p-acp n1; c-acp p-acp n1 vvz n1:
(25) chapter (DIV2)
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1780
To whom Christ saith, Goe yee cursed of my Father into everlasting fire, prepared for the Devill and his Angels;
To whom christ Says, Go ye cursed of my Father into everlasting fire, prepared for the devil and his Angels;
p-acp ro-crq np1 vvz, vvb pn22 vvn pp-f po11 n1 p-acp j n1, vvn p-acp dt n1 cc po31 n2;
(25) chapter (DIV2)
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1781
who are likewise kept in chaines to the destruction of that day, wherein all secrets of all hearts are judged; who Are likewise kept in chains to the destruction of that day, wherein all secrets of all hearts Are judged;
r-crq vbr av vvn p-acp n2 p-acp dt n1 pp-f d n1, c-crq d n2-jn pp-f d n2 vbr vvn;
(25) chapter (DIV2)
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which I am sure is not in this life.
which I am sure is not in this life.
r-crq pns11 vbm j vbz xx p-acp d n1.
(25) chapter (DIV2)
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1783
Thus have I finished, according to the grace given me of God, the three-fold office of Christ, who is a Kingly Priest, and a Priestly King;
Thus have I finished, according to the grace given me of God, the threefold office of christ, who is a Kingly Priest, and a Priestly King;
av vhb pns11 vvn, vvg p-acp dt n1 vvn pno11 pp-f np1, dt j n1 pp-f np1, r-crq vbz dt j n1, cc dt j n1;
(25) chapter (DIV2)
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1784
who is a Propheticall and Kingly Priest, and a Priestly and Propheticall King, as I may so say What may be attributed to any one office of Christ, all concurre in it;
who is a Prophetical and 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;
r-crq vbz dt j cc j n1, cc dt j cc j n1, c-acp pns11 vmb av vvi q-crq vmb vbi vvn p-acp d crd n1 pp-f np1, d vvb p-acp pn31;
(25) chapter (DIV2)
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1785
for in every worke of Christ all his offices have a joint operation.
for in every work of christ all his Offices have a joint operation.
c-acp p-acp d n1 pp-f np1 d po31 n2 vhb dt j n1.
(25) chapter (DIV2)
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1786
Now in Christ is God seene in the most lively appearances of himselfe to the Saints;
Now in christ is God seen in the most lively appearances of himself to the Saints;
av p-acp np1 vbz np1 vvn p-acp dt av-ds j n2 pp-f px31 p-acp dt n2;
(25) chapter (DIV2)
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1787
Gods mercy and justice both reconciled in Christ; his wisedome and power dwell in him; his brightnesse and glory live in him:
God's mercy and Justice both reconciled in christ; his Wisdom and power dwell in him; his brightness and glory live in him:
npg1 n1 cc n1 av-d vvn p-acp np1; po31 n1 cc n1 vvi p-acp pno31; po31 n1 cc n1 vvb p-acp pno31:
(25) chapter (DIV2)
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1788
In a word, whatever the Lord is to a soule, he is it Christ;
In a word, whatever the Lord is to a soul, he is it christ;
p-acp dt n1, r-crq dt n1 vbz p-acp dt n1, pns31 vbz pn31 np1;
(25) chapter (DIV2)
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and it is richly, fully and compleatly in him, who of God is made unto us, wisedome, righteousnesse, sanctification and redemption.
and it is richly, Fully and completely in him, who of God is made unto us, Wisdom, righteousness, sanctification and redemption.
cc pn31 vbz av-j, av-j cc av-j p-acp pno31, r-crq pp-f np1 vbz vvn p-acp pno12, n1, n1, n1 cc n1.
(25) chapter (DIV2)
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Chap. XVIII.
Chap. XVIII.
np1 np1.
(26) chapter (DIV2)
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1791
Sheweth wherein the Worship of God consists, with the true power and manner of divine Worship,
Shows wherein the Worship of God consists, with the true power and manner of divine Worship,
vvz c-crq dt n1 pp-f np1 vvz, p-acp dt j n1 cc n1 pp-f j-jn n1,
(26) chapter (DIV2)
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1792
as it consists onely in the Inward man.
as it consists only in the Inward man.
c-acp pn31 vvz av-j p-acp dt j n1.
(26) chapter (DIV2)
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1793
HAving, through the goodnesse of God, finished my discourse of the true knowledge of God, without which nothing is performed well unto God;
HAving, through the Goodness of God, finished my discourse of the true knowledge of God, without which nothing is performed well unto God;
vhg, p-acp dt n1 pp-f np1, vvn po11 n1 pp-f dt j n1 pp-f np1, p-acp r-crq pix vbz vvn av p-acp np1;
(26) chapter (DIV2)
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1794
I am now come to shew wherein the worship of that God consists; which is in the subjection of the spirit unto God;
I am now come to show wherein the worship of that God consists; which is in the subjection of the Spirit unto God;
pns11 vbm av vvn pc-acp vvi c-crq dt n1 pp-f cst np1 vvz; r-crq vbz p-acp dt n1 pp-f dt n1 p-acp np1;
(26) chapter (DIV2)
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1795
to the will of the Lord; which consists in five particulars: As 1. Faith; By believing in God is God glorified:
to the will of the Lord; which consists in five particulars: As 1. Faith; By believing in God is God glorified:
p-acp dt n1 pp-f dt n1; r-crq vvz p-acp crd n2-j: c-acp crd n1; p-acp vvg p-acp np1 vbz np1 vvn:
(26) chapter (DIV2)
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1796
therefore is it said, We give glory to God in believing:
Therefore is it said, We give glory to God in believing:
av vbz pn31 vvd, pns12 vvb n1 p-acp np1 p-acp vvg:
(26) chapter (DIV2)
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which faith is either a relying or dependance upon the Lord Jesus for salvation, according to the will of God;
which faith is either a relying or dependence upon the Lord jesus for salvation, according to the will of God;
r-crq n1 vbz d dt vvg cc n1 p-acp dt n1 np1 p-acp n1, vvg p-acp dt n1 pp-f np1;
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or a giving credit to the words of God:
or a giving credit to the words of God:
cc dt vvg n1 p-acp dt n2 pp-f np1:
(26) chapter (DIV2)
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So is faith the evidence of things not seene, and the substance of things hoped for: So is faith the evidence of things not seen, and the substance of things hoped for:
av vbz n1 dt n1 pp-f n2 xx vvn, cc dt n1 pp-f n2 vvn p-acp:
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that is to say, it layes hold on the substance hoped for, and brings it nigh to the soule:
that is to say, it lays hold on the substance hoped for, and brings it High to the soul:
cst vbz pc-acp vvi, pn31 vvz n1 p-acp dt n1 vvd p-acp, cc vvz pn31 av-j p-acp dt n1:
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The effects of which faith are, peace with God, victory over the world, and life eternall. The duration of the life of faith, glorifying God is, till Christ come the second time without sin to salvation;
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 since to salvation;
dt n2 pp-f r-crq n1 vbr, n1 p-acp np1, n1 p-acp dt n1, cc n1 j. dt n1 pp-f dt n1 pp-f n1, vvg np1 vbz, c-acp np1 vvb dt ord n1 p-acp n1 p-acp n1;
(26) chapter (DIV2)
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for he that shall come, will come, and will not tarry. Now the just shall live by faith;
for he that shall come, will come, and will not tarry. Now the just shall live by faith;
c-acp pns31 cst vmb vvi, vmb vvi, cc vmb xx vvi. av dt j vmb vvi p-acp n1;
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1803
Now, that is, till Christ comes. 2. In Prayer; This is a part of spirituall worship;Now, that is, till christ comes. 2. In Prayer; This is a part of spiritual worship;
av, cst vbz, c-acp np1 vvz. crd p-acp n1; d vbz dt n1 pp-f j n1;
(26) chapter (DIV2)
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1804
which prayer is a powring out the soule to God in the name and power of the Lord Jesus by the spirit,
which prayer is a Pouring out the soul to God in the name and power of the Lord jesus by the Spirit,
r-crq n1 vbz dt vvg av dt n1 p-acp np1 p-acp dt n1 cc n1 pp-f dt n1 np1 p-acp dt n1,
(26) chapter (DIV2)
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for the supplying of our wants; which prayers acknowledge our relation to God, and Gods soveraignty over us:
for the supplying of our Wants; which Prayers acknowledge our Relation to God, and God's sovereignty over us:
p-acp dt vvg pp-f po12 n2; r-crq n2 vvb po12 n1 p-acp np1, cc ng1 n1 p-acp pno12:
(26) chapter (DIV2)
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1806
The true prayer of the spirit is not a composed forme of mans invention, but the breathing of the soule by the spirit,
The true prayer of the Spirit is not a composed Form of men invention, but the breathing of the soul by the Spirit,
dt j n1 pp-f dt n1 vbz xx dt j-vvn n1 pp-f ng1 n1, cc-acp dt n-vvg pp-f dt n1 p-acp dt n1,
(26) chapter (DIV2)
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1807
after the good things of God: this is to worship God when we seeke to him.
After the good things of God: this is to worship God when we seek to him.
p-acp dt j n2 pp-f np1: d vbz p-acp n1 np1 c-crq pns12 vvb p-acp pno31.
(26) chapter (DIV2)
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1808
3. In feare, reverence and honour;
3. In Fear, Reverence and honour;
crd p-acp n1, n1 cc n1;
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If I be Master, saith God, where is my feare? If I be a Father, where is my honour? Therefore must we serve the Lord with feare, If I be Master, Says God, where is my Fear? If I be a Father, where is my honour? Therefore must we serve the Lord with Fear,
cs pns11 vbb n1, vvz np1, c-crq vbz po11 n1? cs pns11 vbb dt n1, q-crq vbz po11 n1? av vmb pns12 vvi dt n1 p-acp n1,
(26) chapter (DIV2)
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1810
and rejoice before him with trembling. and rejoice before him with trembling.
cc vvi p-acp pno31 p-acp vvg.
(26) chapter (DIV2)
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The true fear of God is the reverent, high and honourable thoughts and apprehensions a soule hath of God,
The true Fear of God is the reverend, high and honourable thoughts and apprehensions a soul hath of God,
dt j n1 pp-f np1 vbz dt j, j cc j n2 cc n2 dt n1 vhz pp-f n1,
(26) chapter (DIV2)
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as his Lord, Father and Creator, wrought in him by the spirit: Therefore we are commanded, to Feare the Lord and his goodnesse.
as his Lord, Father and Creator, wrought in him by the Spirit: Therefore we Are commanded, to fear the Lord and his Goodness.
c-acp po31 n1, n1 cc n1, vvn p-acp pno31 p-acp dt n1: av pns12 vbr vvn, p-acp vvb dt n1 cc po31 n1.
(26) chapter (DIV2)
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1813
Which feare is no slavish posture, but a Son-like temper, whereby the soule acknowledges all he hath to be from the Lord;
Which Fear is no slavish posture, but a Sonlike temper, whereby the soul acknowledges all he hath to be from the Lord;
r-crq n1 vbz dx j n1, cc-acp dt j n1, c-crq dt n1 vvz d pns31 vhz pc-acp vbi p-acp dt n1;
(26) chapter (DIV2)
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1814
and so lyes low in his owne apprehension, that God may be exalted. 4. In Love;
and so lies low in his own apprehension, that God may be exalted. 4. In Love;
cc av vvz j p-acp po31 d n1, cst np1 vmb vbi vvn. crd p-acp n1;
(26) chapter (DIV2)
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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:
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:
d vbz d r-crq np1 vvz pp-f pno12, pc-acp vvi pno31, pc-acp vvi p-acp pno31; r-crq n1 p-acp np1 vbz dt j-vvg av pp-f dt n2 p-acp np1:
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in which there are these severall ingredients. First, A true knowledge of God; of which before.
in which there Are these several ingredients. First, A true knowledge of God; of which before.
p-acp r-crq a-acp vbr d j n2. ord, dt j n1 pp-f np1; pp-f r-crq a-acp.
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Secondly, A setting a high price of God; valuing him above all things in the world.
Secondly, A setting a high price of God; valuing him above all things in the world.
ord, dt vvg dt j n1 pp-f np1; vvg pno31 p-acp d n2 p-acp dt n1.
(26) chapter (DIV2)
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1818
Thirdly, A giving up the soule to God; the understanding to know God; the will to desire him; the affections to embrace him.
Thirdly, A giving up the soul to God; the understanding to know God; the will to desire him; the affections to embrace him.
ord, dt vvg a-acp dt n1 p-acp np1; dt n1 pc-acp vvi np1; dt n1 pc-acp vvi pno31; dt n2 pc-acp vvi pno31.
(26) chapter (DIV2)
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1819
Fourthly, The union of his spirit with God, the glory of love is union:
Fourthly, The Union of his Spirit with God, the glory of love is Union:
ord, dt n1 pp-f po31 n1 p-acp np1, dt n1 pp-f n1 vbz n1:
(26) chapter (DIV2)
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love affects union, and is not satisfied with any thing, till he is united with it.
love affects Union, and is not satisfied with any thing, till he is united with it.
n1 vvz n1, cc vbz xx vvn p-acp d n1, c-acp pns31 vbz vvn p-acp pn31.
(26) chapter (DIV2)
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Some say, love passes, or emits, or sends forth the spirit of the lover into the beloved.
some say, love passes, or emits, or sends forth the Spirit of the lover into the Beloved.
d vvb, n1 vvz, cc vvz, cc vvz av dt n1 pp-f dt n1 p-acp dt j-vvn.
(26) chapter (DIV2)
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I am sure tis true in divine love, which sends forth the spirit into God:
I am sure this true in divine love, which sends forth the Spirit into God:
pns11 vbm j pn31|vbz j p-acp j-jn n1, r-crq vvz av dt n1 p-acp np1:
(26) chapter (DIV2)
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1823
the perfection of which love is when the soule hath nothing, enjoyes nothing, but what he hath and enjoyeth from God;
the perfection of which love is when the soul hath nothing, enjoys nothing, but what he hath and Enjoyeth from God;
dt n1 pp-f r-crq n1 vbz c-crq dt n1 vhz pix, vvz pix, cc-acp q-crq pns31 vhz cc vvz p-acp np1;
(26) chapter (DIV2)
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when he willeth nothing but what God willeth; when he can truly say, Thy will, and not mine, be done.
when he wills nothing but what God wills; when he can truly say, Thy will, and not mine, be done.
c-crq pns31 vvz pix cc-acp r-crq np1 vvz; c-crq pns31 vmb av-j vvi, po21 n1, cc xx png11, vbi vdn.
(26) chapter (DIV2)
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5. This worship consists in praise, and songs of joy, when wee would honour men; we set forth there excellency:
5. This worship consists in praise, and songs of joy, when we would honour men; we Set forth there excellency:
crd d n1 vvz p-acp n1, cc n2 pp-f n1, c-crq pns12 vmd vvi n2; pns12 vvd av pc-acp n1:
(26) chapter (DIV2)
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a soule that truly honours God, rejoices in him, and praises him: Now this praise of God is the soules spirituall acknowledging God to be praife-worthy;
a soul that truly honours God, rejoices in him, and praises him: Now this praise of God is the Souls spiritual acknowledging God to be praife-worthy;
dt n1 cst av-j vvz np1, vvz p-acp pno31, cc vvz pno31: av d n1 pp-f np1 vbz dt ng1 j vvg np1 pc-acp vbi j;
(26) chapter (DIV2)
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preferring God in his thoughts in all and above all; singing in his heart, making melody to the Lord.
preferring God in his thoughts in all and above all; singing in his heart, making melody to the Lord.
vvg np1 p-acp po31 n2 p-acp d cc p-acp d; vvg p-acp po31 n1, vvg n1 p-acp dt n1.
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I doe but touch on these things, because I shall have occasion on to speake of them as they be the principles or foundation of more visible appearances of the worship of God.
I do but touch on these things, Because I shall have occasion on to speak of them as they be the principles or Foundation of more visible appearances of the worship of God.
pns11 vdb p-acp vvi p-acp d n2, c-acp pns11 vmb vhi n1 p-acp pc-acp vvi pp-f pno32 c-acp pns32 vbb dt n2 cc n1 pp-f dc j n2 pp-f dt n1 pp-f np1.
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A word or two of the power of this worship, that is spirituall likewise; for tis the power of God;
A word or two of the power of this worship, that is spiritual likewise; for this the power of God;
dt n1 cc crd pp-f dt n1 pp-f d n1, cst vbz j av; p-acp pn31|vbz dt n1 pp-f np1;
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tis not of the first creation, but of the second; tis not of generation, but of regeneration;
this not of the First creation, but of the second; this not of generation, but of regeneration;
pn31|vbz xx pp-f dt ord n1, cc-acp pp-f dt ord; pn31|vbz xx pp-f n1, cc-acp pp-f n1;
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not of mans will, nor of mans activity, but of God that sheweth mercy; wee are all dead in sinne; not of men will, nor of men activity, but of God that shows mercy; we Are all dead in sin;
xx pp-f ng1 n1, ccx pp-f ng1 n1, p-acp pp-f np1 cst vvz n1; pns12 vbr d j p-acp n1;
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1832
as void (as naturally in the first Adam) of power truly to serve God,
as void (as naturally in the First Adam) of power truly to serve God,
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(26) chapter (DIV2)
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as a dead man is to eate and drinke: therefore is Christ the power of God unto us, who worketh irresistibly in us.
as a dead man is to eat and drink: Therefore is christ the power of God unto us, who works irresistibly in us.
c-acp dt j n1 vbz pc-acp vvi cc vvi: av vbz np1 dt n1 pp-f np1 p-acp pno12, r-crq vvz av-j p-acp pno12.
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As the power of divine worship is spirituall, so must the manner be; the heart must be in a spirituall frame united to God; As the power of divine worship is spiritual, so must the manner be; the heart must be in a spiritual frame united to God;
p-acp dt n1 pp-f j-jn n1 vbz j, av vmb dt n1 vbb; dt n1 vmb vbi p-acp dt j n1 vvn p-acp np1;
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1835
that is to say, in a way of relation unto God, whereby he becomes a servant, a souldier, a friend and Son of God;
that is to say, in a Way of Relation unto God, whereby he becomes a servant, a soldier, a friend and Son of God;
d vbz pc-acp vvi, p-acp dt n1 pp-f n1 p-acp np1, c-crq pns31 vvz dt n1, dt n1, dt n1 cc n1 pp-f np1;
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it must be performed in faith, love, feare and reverence: all these are faithfull and inseparable companions:
it must be performed in faith, love, Fear and Reverence: all these Are faithful and inseparable Sodales:
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1837
If a man prayes or praises God, he must do it in faith, love and feare.
If a man prays or praises God, he must do it in faith, love and Fear.
cs dt n1 vvz cc vvz np1, pns31 vmb vdi pn31 p-acp n1, n1 cc n1.
(26) chapter (DIV2)
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But to put a period to the first part of this discourse, all this service must be performed to God as in Christ;
But to put a Period to the First part of this discourse, all this service must be performed to God as in christ;
p-acp pc-acp vvi dt n1 p-acp dt ord n1 pp-f d n1, d d n1 vmb vbi vvn p-acp np1 c-acp p-acp np1;
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1839
he that prayes to God must seeke him as he is to be found in Christ;
he that prays to God must seek him as he is to be found in christ;
pns31 cst vvz p-acp np1 vmb vvi pno31 c-acp pns31 vbz pc-acp vbi vvn p-acp np1;
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For tis in him in whom onely the Father is well pleased: God in Christ is a Saints rest, delight, fulnesse and glory;
For this in him in whom only the Father is well pleased: God in christ is a Saints rest, delight, fullness and glory;
c-acp pn31|vbz p-acp pno31 p-acp ro-crq av-j dt n1 vbz av vvn: np1 p-acp np1 vbz dt ng1 n1, n1, n1 cc n1;
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1841
a Saint by Christ goes to God, fals downe before him, rejoyces in him, and lives sweetly and contentedly in meeknesse and humility,
a Saint by christ Goes to God, falls down before him, rejoices in him, and lives sweetly and contentedly in meekness and humility,
dt n1 p-acp np1 vvz p-acp np1, vvz a-acp p-acp pno31, vvz p-acp pno31, cc vvz av-j cc av-vvn p-acp n1 cc n1,
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1842
yet triumphantly in the presence of the Lord for evermore. Here a soule lives with God by faith;
yet triumphantly in the presence of the Lord for evermore. Here a soul lives with God by faith;
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crying out, Holy, Holy, Holy, How long shall it be? Come Lord Jesus, come quickly:
crying out, Holy, Holy, Holy, How long shall it be? Come Lord jesus, come quickly:
vvg av, j, j, j, c-crq av-j vmb pn31 vbi? np1 n1 np1, vvb av-j:
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Longing for the appearance of the day of God, who will render tribulation to every soule that obeyes not the Gospell of God,
Longing for the appearance of the day of God, who will render tribulation to every soul that obeys not the Gospel of God,
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but eternall life to them that are faithfull to the death. but Eternal life to them that Are faithful to the death.
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Thus much concerning the true worship of God, as it consists onely in the spirit in the inward man, hid from all men or Saints, having a sweet entercourse with God after an invisible manner in the spirit.
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.
av av-d vvg dt j n1 pp-f np1, c-acp pn31 vvz av-j p-acp dt n1 p-acp dt j n1, vvn p-acp d n2 cc n2, vhg dt j n1 p-acp np1 p-acp dt j n1 p-acp dt n1.
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THE VISIBLE WORSHIP OF GOD.
THE VISIBLE WORSHIP OF GOD.
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(27) part (DIV1)
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Chap. I. Sheweth what the Visible Worship of Christ is; and a discovery of what the true Gospell to be preached to the world is;
Chap. I. Shows what the Visible Worship of christ is; and a discovery of what the true Gospel to be preached to the world is;
np1 pns11. vvz r-crq dt j n1 pp-f np1 vbz; cc dt n1 pp-f r-crq dt j n1 pc-acp vbi vvn p-acp dt n1 vbz;
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1849
with the true Messengers or Ministers of the Gospell.
with the true Messengers or Ministers of the Gospel.
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1850
IN the former part of this Discourse, I have held forth the worship that is due unto the Lord,
IN the former part of this Discourse, I have held forth the worship that is due unto the Lord,
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1851
as it consists onely in the inward man; and am now come to speake of the worship of God as it is visible.
as it consists only in the inward man; and am now come to speak of the worship of God as it is visible.
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1852
Now the visible worship of God is the subjection of body and soule to the Lord;
Now the visible worship of God is the subjection of body and soul to the Lord;
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according to the words of the Apostle, saying, Glorifie God in your body and spirit: which visible worship shall be handled under a two-fold consideration.
according to the words of the Apostle, saying, glorify God in your body and Spirit: which visible worship shall be handled under a twofold consideration.
vvg p-acp dt n2 pp-f dt n1, vvg, vvb np1 p-acp po22 n1 cc n1: r-crq j n1 vmb vbi vvn p-acp dt n1 n1.
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1. As it consists in the visible administration of the Gospell, and commands of the Lord Jesus.
1. As it consists in the visible administration of the Gospel, and commands of the Lord jesus.
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1855
2. As it consists in conformity to the Gospell and commands of Christ; of both which in order, as the Lord shall enable me.
2. As it consists in conformity to the Gospel and commands of christ; of both which in order, as the Lord shall enable me.
crd p-acp pn31 vvz p-acp n1 p-acp dt n1 cc n2 pp-f np1; pp-f d r-crq p-acp n1, c-acp dt n1 vmb vvi pno11.
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1856
Concerning the first of these (viz:) the administration of the Gospell, and the doctrine thereof, it is two-fold;
Concerning the First of these (videlicet:) the administration of the Gospel, and the Doctrine thereof, it is twofold;
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1857
either to the world, or to Saints:
either to the world, or to Saints:
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(28) chapter (DIV2)
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1858
but I shall first discourse of it as it is to be administred to the world; and herein shall shew,
but I shall First discourse of it as it is to be administered to the world; and herein shall show,
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1859
First, What the Gospell is which is to be preached to sinners. Secondly, Who are those that are to administer, dispence or preach this Gospell.
First, What the Gospel is which is to be preached to Sinners. Secondly, Who Are those that Are to administer, dispense or preach this Gospel.
ord, q-crq dt n1 vbz q-crq vbz pc-acp vbi vvn p-acp n2. ord, r-crq vbr d cst vbr pc-acp vvi, vvb cc vvi d n1.
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1860
Thirdly, The manner how they are to dispense this Gospell. Fourthly, To whom they are to administer or preach this Gosspell.
Thirdly, The manner how they Are to dispense this Gospel. Fourthly, To whom they Are to administer or preach this Gospel.
ord, dt n1 c-crq pns32 vbr pc-acp vvi d n1. ord, p-acp ro-crq pns32 vbr pc-acp vvi cc vvi d n1.
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1861
1. The Gospell is glad tydings, good and joyfull newes to Jewes and Gentiles, to sinners by Jesus Christ, Who was born in the City of David, and is come in the flesh, dead and risen againe:
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, dead and risen again:
crd dt n1 vbz j n2, j cc j n1 p-acp np2 cc np1, p-acp n2 p-acp np1 np1, r-crq vbds vvn p-acp dt n1 pp-f np1, cc vbz vvn p-acp dt n1, j cc vvn av:
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1862
therefore saith Paul, We preach Christ crucified, or fastned or nailed to the Crosse, to them that are called, Christ the power of God and the wisedome of God:
Therefore Says 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:
av vvz np1, pns12 vvb np1 vvd, cc vvn cc vvn p-acp dt n1, p-acp pno32 cst vbr vvn, np1 dt n1 pp-f np1 cc dt n1 pp-f np1:
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1863
Therefore is it called, the Ministry of reconciliation, the grace of God revealed. Salvation is onely in a crucified Jesus;
Therefore is it called, the Ministry of reconciliation, the grace of God revealed. Salvation is only in a Crucified jesus;
av vbz pn31 vvn, dt n1 pp-f n1, dt n1 pp-f np1 vvd. n1 vbz av-j p-acp dt vvd np1;
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1864
eternall life is in him, that is the good newes that is to be divulged to poore sinners,Eternal life is in him, that is the good news that is to be divulged to poor Sinners,
j n1 vbz p-acp pno31, cst vbz dt j n1 cst vbz pc-acp vbi vvn p-acp j n2,
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1865
even Christ dying to make attonement for sinne, to open the way to come to God;
even christ dying to make atonement for sin, to open the Way to come to God;
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1866
and that Whosoever believes in this Christ shall be saved, and be raised up at the last day.
and that Whosoever believes in this christ shall be saved, and be raised up At the last day.
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1867
This the Apostles preached, which was glad tydings to the sinfull soule; to Publicanes, Harlots, the worst of sinners;
This the Apostles preached, which was glad tidings to the sinful soul; to Publicans, Harlots, the worst of Sinners;
d dt n2 vvd, r-crq vbds j n2 p-acp dt j n1; p-acp n2, n2, dt js pp-f n2;
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1868
good newes to a spirit enslaved in sin; good newes to the body, the naturall body;
good news to a Spirit enslaved in since; good news to the body, the natural body;
j n1 p-acp dt n1 vvd p-acp n1; j n1 p-acp dt n1, dt j n1;
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1869
the resurrection of which Paul preached as good newes by Christ, though he was called in question for it:
the resurrection of which Paul preached as good news by christ, though he was called in question for it:
dt n1 pp-f r-crq np1 vvn p-acp j n1 p-acp np1, cs pns31 vbds vvn p-acp n1 p-acp pn31:
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1870
this is the onely Gospell, the everlasting Gospell promised to Adam, shadowed under the law, revealed now;
this is the only Gospel, the everlasting Gospel promised to Adam, shadowed under the law, revealed now;
d vbz dt j n1, dt j n1 vvn p-acp np1, vvn p-acp dt n1, vvd av;
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1871
for grace and immortality are brought to light by Jesus Christ.
for grace and immortality Are brought to Light by jesus christ.
p-acp n1 cc n1 vbr vvn pc-acp vvi p-acp np1 np1.
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1872
And of this Paul saith, Though I Paul, or an Angel from Heaven, should bring any other Gospell then that I have already preached,
And of this Paul Says, Though I Paul, or an Angel from Heaven, should bring any other Gospel then that I have already preached,
cc pp-f d np1 vvz, cs pns11 np1, cc dt n1 p-acp n1, vmd vvi d j-jn n1 av cst pns11 vhb av vvn,
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1873
and yee have received, let him be accursed: Therefore saith he againe, He that denies Christ to come in the flesh is Anti-Christ. and ye have received, let him be accursed: Therefore Says he again, He that Denies christ to come in the Flesh is Antichrist.
cc pn22 vhb vvn, vvb pno31 vbb vvn: av vvz pns31 av, pns31 cst vvz np1 pc-acp vvi p-acp dt n1 vbz np1.
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1874
Which coming in the flesh is not a coming in our particular bodies of the flesh;
Which coming in the Flesh is not a coming in our particular bodies of the Flesh;
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1875
for I can, or another may say, Christ is not so come to thousands, and never be judged Anti-Christs for so saying,
for I can, or Another may say, christ is not so come to thousands, and never be judged Anti-Christs for so saying,
c-acp pns11 vmb, cc j-jn vmb vvi, np1 vbz xx av vvn p-acp crd, cc av-x vbi vvn npg1 c-acp av vvg,
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1876
except we may be so called for speaking truth;
except we may be so called for speaking truth;
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1877
but he is come in the flesh, that is to say, in that particular forme of flesh he tooke of the Virgin Mary, which was of the same nature of our flesh,
but he is come in the Flesh, that is to say, in that particular Form of Flesh he took of the Virgae Marry, which was of the same nature of our Flesh,
cc-acp pns31 vbz vvn p-acp dt n1, cst vbz pc-acp vvi, p-acp cst j n1 pp-f n1 pns31 vvd pp-f dt n1 uh, r-crq vbds pp-f dt d n1 pp-f po12 n1,
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1878
but yet as distinct a body from ours, as any of ours is one from another.
but yet as distinct a body from ours, as any of ours is one from Another.
cc-acp av c-acp j dt n1 p-acp png12, c-acp d pp-f png12 vbz pi p-acp n-jn.
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1879
This Gospell is a Mystery made manifest, that was hid in God;
This Gospel is a Mystery made manifest, that was hid in God;
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1880
hid from Ages, yet now made manifest, being hidden onely to them that are lost, whose mindes the God of this World hath blinded: Tis not to be revealed any otherwise then Paul preached it, For God made manifest in the flesh, is good newes,
hid from Ages, yet now made manifest, being hidden only to them that Are lost, whose minds the God of this World hath blinded: This not to be revealed any otherwise then Paul preached it, For God made manifest in the Flesh, is good news,
vvn p-acp n2, av av vvd j, vbg vvn av-j p-acp pno32 cst vbr vvn, rg-crq n2 dt n1 pp-f d n1 vhz vvn: pn31|vbz xx pc-acp vbi vvn d av av np1 vvd pn31, p-acp np1 vvd j p-acp dt n1, vbz j n1,
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1881
and a great mystery, yet revealed to the Saints. Thus much for the Gospel it selfe.
and a great mystery, yet revealed to the Saints. Thus much for the Gospel it self.
cc dt j n1, av vvn p-acp dt n2. av av-d c-acp dt n1 pn31 n1.
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1882
2. I come next to speake of the Administrator or Preacher of this Gospell;
2. I come next to speak of the Administrator or Preacher of this Gospel;
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1883
and herein I will minde you, that the Gospell was preached by Apostles, by Evangelists, by members of particular Churches, and by scattered brethren.
and herein I will mind you, that the Gospel was preached by Apostles, by Evangelists, by members of particular Churches, and by scattered brothers.
cc av pns11 vmb vvi pn22, cst dt n1 vbds vvn p-acp n2, p-acp n2, p-acp n2 pp-f j n2, cc p-acp j-vvn n2.
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1884
First, By Disciples, Math. 10. The twelve are there called Disciples, which he sent forth to preach the Gospell;
First, By Disciples, Math. 10. The twelve Are there called Disciples, which he sent forth to preach the Gospel;
ord, p-acp n2, np1 crd dt ord vbr a-acp vvn n2, r-crq pns31 vvd av pc-acp vvi dt n1;
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1885
who had a Commission from him, while with them in the flesh.
who had a Commission from him, while with them in the Flesh.
r-crq vhd dt n1 p-acp pno31, cs p-acp pno32 p-acp dt n1.
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1886
So the Seventy afterwards were sent out by Christ, Luk. 10. Which Disciples did baptize, John 4. 2. Secondly, By Apostles;
So the Seventy afterwards were sent out by christ, Luk. 10. Which Disciples did baptise, John 4. 2. Secondly, By Apostles;
np1 dt crd av vbdr vvn av p-acp np1, np1 crd r-crq n2 vdd vvi, np1 crd crd ord, p-acp n2;
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1887
These Disciples Christ afterwards cals Apostles, to whom he gave a Commission before his death, and after his resurrection;
These Disciples christ afterwards calls Apostles, to whom he gave a Commission before his death, and After his resurrection;
d n2 np1 av vvz np1, p-acp ro-crq pns31 vvd dt n1 p-acp po31 n1, cc p-acp po31 n1;
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1888
upon whom the spirit was given in the forme of fire and cloven tongues; whose worke was now to beare witnesse of the resurrection of Jesus Christ:
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:
p-acp ro-crq dt n1 vbds vvn p-acp dt n1 pp-f n1 cc j-vvn n2; rg-crq n1 vbds av pc-acp vvi n1 pp-f dt n1 pp-f np1 np1:
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1889
and that not onely to the Jewes as they were before his death, but their Commission was enlarged to all the world, Jewes and Gentiles.
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.
cc cst xx av-j p-acp dt np2 p-acp pns32 vbdr p-acp po31 n1, cc-acp po32 n1 vbds vvn p-acp d dt n1, np2 cc np1.
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1890
Therefore saith Peter, Must one be ordained to be a witnesse of his resurrection.
Therefore Says Peter, Must one be ordained to be a witness of his resurrection.
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1891
Now of the Apostles some received a Commission by word of mouth from Christ in the flesh,
Now of the Apostles Some received a Commission by word of Mouth from christ in the Flesh,
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1892
and afterward from him (as risen from the dead) immediately. But Mathias first being chosen by the Church, God by lots called him.
and afterwards from him (as risen from the dead) immediately. But Mathias First being chosen by the Church, God by lots called him.
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Paul was immediatly called from heaven, who received not the Gospell of man, nor by man, but from heaven.Paul was immediately called from heaven, who received not the Gospel of man, nor by man, but from heaven.
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These in a speciall manner were sent forth to plant the Gospell, to plant Churches, to lay the foundation:
These in a special manner were sent forth to plant the Gospel, to plant Churches, to lay the Foundation:
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therefore is it said, The Saints are built upon the foundation of the Apostles, Eph. 2. 20. And Paul saith, I have laid the foundation. Thirdly, By Evangelists;
Therefore is it said, The Saints Are built upon the Foundation of the Apostles, Ephesians 2. 20. And Paul Says, I have laid the Foundation. Thirdly, By Evangelists;
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God hath set in his Church some Apostles, some Prophets, some Evangelists. Philip was an Evangelist; God hath Set in his Church Some Apostles, Some prophets, Some Evangelists. Philip was an Evangelist;
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that is to say, a Preacher of glad tydings, who was endued with the Spirit, Act. 21. 10. Philip went up and downe preaching the Gospell 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,
that is to say, a Preacher of glad tidings, who was endued with the Spirit, Act. 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,
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but was to be exercised in the preaching of the Gospel in severall places.
but was to be exercised in the preaching of the Gospel in several places.
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And thus did Timothy (who is commanded to doe the worke of an Evangelist) accompany Paul, preaching the Gospell:
And thus did Timothy (who is commanded to do the work of an Evangelist) accompany Paul, preaching the Gospel:
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And so Titus, Tychicus, and others went from place to place preaching the Gospell:
And so Titus, Tychicus, and Others went from place to place preaching the Gospel:
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of whom wee reade not that they had such a particular call by a voice from heaven, as the Apostles had;
of whom we read not that they had such a particular call by a voice from heaven, as the Apostles had;
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1902
but they were filled with the Spirit. Fourthly, By Members of particular Churches; As for instance:
but they were filled with the Spirit. Fourthly, By Members of particular Churches; As for instance:
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Stephen who was also a Deacon, (by which office, he was not to preach to the world) Acts 6. 8, 9, 10. Whose Commission was this, That he was full of the spirit and power. Stephen who was also a Deacon, (by which office, he was not to preach to the world) Acts 6. 8, 9, 10. Whose Commission was this, That he was full of the Spirit and power.
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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 Gospell, and did baptize.
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 baptise.
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Yea Barnabas went from Jerusalem to Antioch, being sent thither by the Church; where he preached.
Yea Barnabas went from Jerusalem to Antioch, being sent thither by the Church; where he preached.
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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:
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:
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1907
who was also, in reference to this sending by the Church, called an Apostle. Fifthly and Lastly;
who was also, in Referente to this sending by the Church, called an Apostle. Fifthly and Lastly;
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The Gospell was preached by scattered brethren, Acts 8. 4. They that were scattered abroad went every where preaching the word;
The Gospel was preached by scattered brothers, Acts 8. 4. They that were scattered abroad went every where preaching the word;
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1909
who preached both to Jewes and Gentiles;
who preached both to Jews and Gentiles;
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1910
whose Commission I finde onely to be this, That the power of God carried them forth to it.
whose Commission I find only to be this, That the power of God carried them forth to it.
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1911
His presence accompanied them, and his blessing upon their labours pointed from heaven from whence they came:
His presence accompanied them, and his blessing upon their labours pointed from heaven from whence they Come:
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as it is said, And the hand of the Lord was with them (viz:
as it is said, And the hand of the Lord was with them (videlicet:
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1913
those scattered brethren which were scattered upon the persecution of Stephen) and a great number believed and turned to the Lord.
those scattered brothers which were scattered upon the persecution of Stephen) and a great number believed and turned to the Lord.
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These scattered brethren, say some, may be some of the Apostles. These scattered brothers, say Some, may be Some of the Apostles.
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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.
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.
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Thus may wee see clearly, that one Gospell was committed to severall 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 owne spirit.
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.
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We confesse (say some) that you say true, these did preach the Gospell, We confess (say Some) that you say true, these did preach the Gospel,
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1918
but all these are ceased, the Apostles dead, Evangelists dead, and the brethren who were then gifted and enabled to preach;
but all these Are ceased, the Apostles dead, Evangelists dead, and the brothers who were then gifted and enabled to preach;
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So that we would now know; whether there be any such Ministers of the Gospell in our daies;
So that we would now know; whither there be any such Ministers of the Gospel in our days;
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and if there be, how we may know them? and if there be, how we may know them?
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In answer to this, I grant that they are dead, yet I say, the faith which was required in the Gospell they preached, was not confined to their persons, but to their doctrine:
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:
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1922
Therefore saith Christ, I pray not for these onely, but for all them which shall believe in thy name, through their word.
Therefore Says christ, I pray not for these only, but for all them which shall believe in thy name, through their word.
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And though those persons are asleepe, yet their doctrine is the same: there is but one faith, one Lord, one Gospell;
And though those Persons Are asleep, yet their Doctrine is the same: there is but one faith, one Lord, one Gospel;
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1924
that which Paul and the rest preached, and the power is the same still; that is to say, the spirit:
that which Paul and the rest preached, and the power is the same still; that is to say, the Spirit:
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1925
so that there be Ministers of the Gospell in our dayes, that preach glad tydings; who have the same spirit and power that they had; which to me is manifest:
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:
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where it is said, Christ gave gifts unto men, and he gave some Apostles, and some Prophets,
where it is said, christ gave Gifts unto men, and he gave Some Apostles, and Some prophets,
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1927
and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the worke of the Ministry, till we all come in the unity of the faith,
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,
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and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ. and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of christ.
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From whence I desire you to minde, that these are said to be set in the Church, 1 Cor. 12. 28. Which Church is not to be understood any particular and distinct visible society, but that Church which makes up the compleate body of Christ; viz. all Saints;
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;
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now the Apostles and Evangelists were set in them as the foundation of the building; and the Prophets, Pastours and Teachers, to build upon the foundation.
now the Apostles and Evangelists were Set in them as the Foundation of the building; and the prophets, Pastors and Teachers, to built upon the Foundation.
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But what are the markes of those true Ministers that wee may know them. The onely true ground of a visible judging or discerning them, is by their doctrine:But what Are the marks of those true Ministers that we may know them. The only true ground of a visible judging or discerning them, is by their Doctrine:
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therefore John saith, Believe not every spirit, but try the spirits: Hereby know yee the spirit of God;
Therefore John Says, Believe not every Spirit, but try the spirits: Hereby know ye the Spirit of God;
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Every spirit that confesseth that Jesus Christ is come in the flesh, is of God: Every Spirit that Confesses that jesus christ is come in the Flesh, is of God:
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that is to say, by trying the doctrines brought unto you, you shall be able to judge from whence the Preachers come.
that is to say, by trying the doctrines brought unto you, you shall be able to judge from whence the Preachers come.
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Now to confesse Christ come in the flesh, is to preach the Lord Christ, the man Christ, to be a King, Priest and Prophet, to have put an end to all ministrations before himselfe;
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;
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to have given lawes for his Saints to conforme to; yea, tis to know the mystery hid from ages:
to have given laws for his Saints to conform to; yea, this to know the mystery hid from ages:
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1937
therefore saith Christ, Goe preach the Gospell; he that believeth, and is baptized, shall be saved. But further;
Therefore Says christ, Go preach the Gospel; he that Believeth, and is baptised, shall be saved. But further;
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1938
Though they may be true Ministers of the Gospell, preaching the true Doctrine, that thou mayst be able to judge them by their doctrine, thou must be endued with the spirit, whereby finding the operation of the word in thee, thou canst say doubtlesse,
Though they may be true Ministers of the Gospel, preaching the true Doctrine, that thou Mayest be able to judge them by their Doctrine, thou must be endued with the Spirit, whereby finding the operation of the word in thee, thou Canst say doubtless,
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though he is not a Minister to others, yet he is to me: without this spirit we may be deluded and deceived;
though he is not a Minister to Others, yet he is to me: without this Spirit we may be deluded and deceived;
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1940
therefore is it said, when the Apostles preached, The hand of the Lord was with them, and many were converted:
Therefore is it said, when the Apostles preached, The hand of the Lord was with them, and many were converted:
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1941
therefore is it said, There are many deceivers entred into the world, but yee have an unction that teacheth you:
Therefore is it said, There Are many deceivers entered into the world, but ye have an unction that Teaches you:
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1942
which unction is onely able truly to teach us.
which unction is only able truly to teach us.
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1943
But the Apostles of Christ, and them that preached the Gospell, did worke signes and miracles to confirme their doctrine; But the Apostles of christ, and them that preached the Gospel, did work Signs and Miracles to confirm their Doctrine;
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1944
so that if there be any true Ministers, they are able to doe the like. To this I answer;so that if there be any true Ministers, they Are able to do the like. To this I answer;
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1945
Tis true that the Apostles did worke miracles;
This true that the Apostles did work Miracles;
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1946
but if you observe it, in their Commission, they are not prescribed as any part of their office:
but if you observe it, in their Commission, they Are not prescribed as any part of their office:
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1947
Looke Mathew, Marke, Luke, the latter ends.
Look Matthew, Mark, Luke, the latter ends.
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1948
Tis true, I finde there this promise, that those that should believe in their word should worke miracles:
This true, I find there this promise, that those that should believe in their word should work Miracles:
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1949
which was accomplished when the word of God began to spread. But however miracles were done by the Apostles;
which was accomplished when the word of God began to spread. But however Miracles were done by the Apostles;
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1950
and them that believed, yet notwithstanding they were not essentiall unto preaching or believing; for many believed, to whom we finde no miracle exhibited;
and them that believed, yet notwithstanding they were not essential unto preaching or believing; for many believed, to whom we find no miracle exhibited;
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as the Eunuch, and Lydia, whose heart God opened at Pauls preaching; and many more might be named.
as the Eunuch, and Lydia, whose heart God opened At Paul's preaching; and many more might be nam.
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1952
Now if miracles were essentiall to believing, then if there be no miracles there is no believing;
Now if Miracles were essential to believing, then if there be no Miracles there is no believing;
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and if no believing, no salvation:
and if no believing, no salvation:
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So that if miracles be not essentiall to believing, neither are they to preaching the Gospell;
So that if Miracles be not essential to believing, neither Are they to preaching the Gospel;
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for they are as much promised to believers as to preachers.
for they Are as much promised to believers as to Preachers.
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Now miracles were wrought by many that did believe, and so is that promise already fulfilled:
Now Miracles were wrought by many that did believe, and so is that promise already fulfilled:
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for it was not made to every believer:
for it was not made to every believer:
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for Paul saith, Are all workers of miracles? And so miracles in truth were for the silencing of the world,
for Paul Says, are all workers of Miracles? And so Miracles in truth were for the silencing of the world,
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and making the passage more free for the Disciples to travell up and downe;
and making the passage more free for the Disciples to travel up and down;
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and upon this account did Gamaliel perswade them to let the Apostles alone, because a miracle was done by them;
and upon this account did Gamaliel persuade them to let the Apostles alone, Because a miracle was done by them;
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and yet neither he nor they received the Gospell: for, notwithstanding their miracles, they commanded them to preach no more in that name.
and yet neither he nor they received the Gospel: for, notwithstanding their Miracles, they commanded them to preach no more in that name.
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Neither did their miracles worke upon many that heard them, but rather enraged them the more;
Neither did their Miracles work upon many that herd them, but rather enraged them the more;
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as in the case of Christs raising Lazarus is evident. But further;
as in the case of Christ raising Lazarus is evident. But further;
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if miracles were so necessary to the preaching of the Gospell, that the Gospell cannot be dispensed without them;
if Miracles were so necessary to the preaching of the Gospel, that the Gospel cannot be dispensed without them;
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then I say, why did John doe no miracle, for he preached, and yet did no miracle.
then I say, why did John do no miracle, for he preached, and yet did no miracle.
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Neither doth it at all appeare, that the Disciples that went abroad preaching the Gospell after their scattring, ever did any miracle.
Neither does it At all appear, that the Disciples that went abroad preaching the Gospel After their scattering, ever did any miracle.
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For the true nature of miracles were to usher in the Gospell of Christ, or Christ in the Gospell to the world.
For the true nature of Miracles were to usher in the Gospel of christ, or christ in the Gospel to the world.
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For miracles were never given to continue; for indeed miracles are so from the rarity of them, or their seldome appearance;
For Miracles were never given to continue; for indeed Miracles Are so from the rarity of them, or their seldom appearance;
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which if they should grow common, would cease to be miracles, and become as naturall. Moses when he came to deliver Israel, wrought many miracles:
which if they should grow Common, would cease to be Miracles, and become as natural. Moses when he Come to deliver Israel, wrought many Miracles:
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but after the Kingdome of Israel was established, we reade not of such use of miracles.
but After the Kingdom of Israel was established, we read not of such use of Miracles.
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So Christ and the Apostles, the first beginners of the Kingdome of heaven, that is to say, the first founders of this state of the Gospell, did many miracles;
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;
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but afterwards we finde not the use of them so frequent;
but afterwards we find not the use of them so frequent;
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and Paul indeed when he would make manifest his ministry to the Corinths, he tels them not of his miracles,
and Paul indeed when he would make manifest his Ministry to the Corinths, he tells them not of his Miracles,
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but The proofe of Christ speaking in him, he told them, was mighty in them; and so bids them Examine themselves whether they were in the faith;
but The proof of christ speaking in him, he told them, was mighty in them; and so bids them Examine themselves whither they were in the faith;
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2 Cor. 13. 3, 5. So that he wils them to consider what they believed,
2 Cor. 13. 3, 5. So that he wills them to Consider what they believed,
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and if they were in the truth, they knew him to be sent from Christ to them;
and if they were in the truth, they knew him to be sent from christ to them;
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but if they were not in the truth, then it was no wonder if they were ignorant of Christs speaking in him;
but if they were not in the truth, then it was no wonder if they were ignorant of Christ speaking in him;
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for the naturall man discernes not the things of the spirit, neither can he, for they are spiritually discerned.
for the natural man discerns not the things of the Spirit, neither can he, for they Are spiritually discerned.
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It is true, miracles were not worked by all: It is true, Miracles were not worked by all:
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for all, as Paul saith, are not workers of miracles; but notwithstanding miracles were wrought when they first planted the Churches;
for all, as Paul Says, Are not workers of Miracles; but notwithstanding Miracles were wrought when they First planted the Churches;
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and since that the Churches have apostatised, and none have beene found holding the faith:
and since that the Churches have Apostatized, and none have been found holding the faith:
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so that miracles are againe requisite for the beginning or planting of the Churches of Christ againe, as at the first. so that Miracles Are again requisite for the beginning or planting of the Churches of christ again, as At the First.
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In answer to this, I desire you to minde, that miracles were wrought to confirme the truth of the Gospell at first;
In answer to this, I desire you to mind, that Miracles were wrought to confirm the truth of the Gospel At First;
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which being once confirmed, we are not again to expect new miracles: but the truth we finde already written is a good ground for us to practise.
which being once confirmed, we Are not again to expect new Miracles: but the truth we find already written is a good ground for us to practise.
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Josiah understood, by the writings of Moses, the will of God, when there had beene a great apostacy of Gods people,Josiah understood, by the writings of Moses, the will of God, when there had been a great apostasy of God's people,
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and without any new miracle, sets himselfe about the worke of the Lord.
and without any new miracle, sets himself about the work of the Lord.
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Nehemiah and Ezra also, after the Children of Israel were carried Captives, they by the Booke of the Law finde, that they must put away strange wives, dwell in booths, that the Aminonites and Moabites should not come into the Congregation of the Lord. 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.
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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,
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 built the Temple, offer Sacrifices,
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and to order the whole worship of God according to what they found written.
and to order the Whole worship of God according to what they found written.
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So that, I say, tis not miracles, but a command of Christ, or a good hand of Christ upon a soule, discovering his duty to him that is the ground of the administration of Ordinances;
So that, I say, this 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;
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which is likewise evident in Peter, who finding the Scripture that speakes of Judas, saying, Let his habitation be desolate,
which is likewise evident in Peter, who finding the Scripture that speaks of Judas, saying, Let his habitation be desolate,
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and his Bishorick, office or charge, let another take. And so finding their duty from the Scripture, presently sets upon the matter, to choose an Apostle in Judas his stead. and his Bishorick, office or charge, let Another take. And so finding their duty from the Scripture, presently sets upon the matter, to choose an Apostle in Judas his stead.
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That I may end this Discourse, we are to consider, that we have the Apostles,
That I may end this Discourse, we Are to Consider, that we have the Apostles,
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and the miracles that Jesus and the Apostles wrought with us, that there needs no pleading for Apostles againe in the flesh, nor miracles neither:
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:
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for by having the Apostles, I meane their workes, their writings, their word, their Gospell, their spirit;
for by having the Apostles, I mean their works, their writings, their word, their Gospel, their Spirit;
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which is the whole counsell of God for us.
which is the Whole counsel of God for us.
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And so have we their miracles, that is to say, they are still before our eyes, according to the saying of Christ, They have Moses and the Prophets, when they had onely their writings,
And 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,
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and not the bodies of either.
and not the bodies of either.
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And according to that saying in John, And many other signes, truly, did Jesus, which are not written in this Booke:
And according to that saying in John, And many other Signs, truly, did jesus, which Are not written in this Book:
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But these are written, that yee might believe that Jesus is the Christ, the Son of God. But these Are written, that ye might believe that jesus is the christ, the Son of God.
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Moses and the Prophets, Christ and the Apostles, are all in the Scriptures;Moses and the prophets, christ and the Apostles, Are all in the Scriptures;
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which Through faith in Christ Jesus, are able to make us perfect to every good worke.
which Through faith in christ jesus, Are able to make us perfect to every good work.
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So that now for any to expect other miracles, it argues, they finde not, nor feele the power of Christ in them by the Spirit, who are likely to meet with miracles,
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,
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but indeed they are such as Anti-Christ shall worke to deceive the Nations, who shall come,
but indeed they Are such as Antichrist shall work to deceive the nations, who shall come,
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and is come already, with power, signes, and lying wonders.
and is come already, with power, Signs, and lying wonders.
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But certainly seeing so many pretend to speake by the spirit, and to be sent by the spirit, and there is but one true, proper preaching the word of truth; 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;
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and yet these crosse, oppose and contradict each other;
and yet these cross, oppose and contradict each other;
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how shall I know which to embrace? there must be some miracle to confirme the truth from errour. how shall I know which to embrace? there must be Some miracle to confirm the truth from error.
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Truly to this I answer, That miracles are no certaine signes of the true Gospell, nor infallible grounds of judging of it; for Anti-Christ shall worke miracles;
Truly to this I answer, That Miracles Are no certain Signs of the true Gospel, nor infallible grounds of judging of it; for Antichrist shall work Miracles;
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so that except we know whether the miracles be true, or fained from Christ or Anti-Christ, we should be never the nere.
so that except we know whither the Miracles be true, or feigned from christ or Antichrist, we should be never the never.
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2011
So that I say againe, First, we can never tell which of them is in the truth,
So that I say again, First, we can never tell which of them is in the truth,
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2012
except it be revealed to us by the spirit of truth, which is onely able truly to judge of miracles,
except it be revealed to us by the Spirit of truth, which is only able truly to judge of Miracles,
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and of the differences of things;
and of the differences of things;
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that in the midst of tenne thousand errours knowes how to single out the truth of Jesus, being onely of its owne nature.
that in the midst of tenne thousand errors knows how to single out the truth of jesus, being only of its own nature.
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2015
So that againe, I desire thou mayst not seeke after a signe, like a foolish and adulterous generation;
So that again, I desire thou Mayest not seek After a Signen, like a foolish and adulterous generation;
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left, while with Herod, thou wouldst have Christ, but with a desire to see some miracle from him, thou fallest short of Christ,
left, while with Herod, thou Wouldst have christ, but with a desire to see Some miracle from him, thou Fallest short of christ,
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and Christ worketh none at all before thee, as indeed he, for the most part, if not alwaies, refused to doe to them that demanded them of him.
and christ works none At all before thee, as indeed he, for the most part, if not always, refused to do to them that demanded them of him.
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But, notwithstanding, if thou shalt yet say, surely none may preach except Apostles, and them that are so sent, as they were;
But, notwithstanding, if thou shalt yet say, surely none may preach except Apostles, and them that Are so sent, as they were;
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I shall onely say this to thee:
I shall only say this to thee:
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Thou mayst as well expect Christ to come againe in the flesh, to call more Apostles to beare witnesse againe of his resurrection;
Thou Mayest as well expect christ to come again in the Flesh, to call more Apostles to bear witness again of his resurrection;
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which surely would be a very darke practise, and blinde expectation:
which surely would be a very dark practice, and blind expectation:
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Therefore let us remaine with this confidence, that those whom God, by his spirit, gives a message to,
Therefore let us remain with this confidence, that those whom God, by his Spirit, gives a message to,
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and enables them to declare it, for the gathering of the Saints into the fellowship of the Gospell, are true approved Ministers of the Lord Jesus.
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.
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But if they be true Ministers of the Gospell, why doe they not doe, as the Apostles did, viz. preach the Gospell to every creature? I answer;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? I answer;
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That every one of the Apostles did not preach the Gospell to every Creature; but amongst them some were principally Apostles of the Circumcision;
That every one of the Apostles did not preach the Gospel to every Creature; but among them Some were principally Apostles of the Circumcision;
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while Paul was a Minister or an Apostle to the Gentiles. But againe; Some that preached the Gospell preached it but in some particular places;
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;
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as many brethren that went to some Cities, specified in the 8. and 11. of the Acts. So that a man may be a Minister of the Gospell to the world,
as many brothers that went to Some Cities, specified in the 8. and 11. of the Acts. So that a man may be a Minister of the Gospel to the world,
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though he never goeth out of his owne City or Country.
though he never Goes out of his own city or Country.
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But some, as Paul and others, were to goe to severall Countryes, who were furnished with the gift of tongues for that purpose;
But Some, as Paul and Others, were to go to several Countries, who were furnished with the gift of tongues for that purpose;
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which gift all that preached the Gospel had not:
which gift all that preached the Gospel had not:
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neither is the gift of tongues needfull, but for preaching to the persons of a strange language.
neither is the gift of tongues needful, but for preaching to the Persons of a strange language.
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I am now come to the manner how it must be administred; which is, 1. Infallibly, Certainly;
I am now come to the manner how it must be administered; which is, 1. Infallibly, Certainly;
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Assuredly the Gospell they must preach must not be, Yea and Nay, but Yea and Amen in Christ Jesus:
Assuredly the Gospel they must preach must not be, Yea and Nay, but Yea and Amen in christ jesus:
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they must preach the words of God, the words of truth. 2. In the name of God:
they must preach the words of God, the words of truth. 2. In the name of God:
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They must not goe forth in their own authority, but in Christs: Therefore are they called Ambassadors of Christ. 3. Plainly;
They must not go forth in their own Authority, but in Christ: Therefore Are they called ambassadors of christ. 3. Plainly;
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Not in the entising words of mans wisedome, but in demonstration of spirit and power; in words easy to be understood. 4. And Lastly; It must be preached fully; Not in the enticing words of men Wisdom, but in demonstration of Spirit and power; in words easy to be understood. 4. And Lastly; It must be preached Fully;
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The word of the Gospell must be declared fully, not onely for conversion, but for building up in the things of God;
The word of the Gospel must be declared Fully, not only for conversion, but for building up in the things of God;
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whoever believeth and is baptized, shall be saved; teaching them to observe all the commands of Christ.
whoever Believeth and is baptised, shall be saved; teaching them to observe all the commands of christ.
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To end this Chapter, I shall speake a word or two to the subjects, to whom good newes is to be preached;
To end this Chapter, I shall speak a word or two to the subject's, to whom good news is to be preached;
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which are sinners as sinners, enemies as enemies, prisoners as prisoners; he brings liberty for Captives, righteousnesse for sinners;
which Are Sinners as Sinners, enemies as enemies, Prisoners as Prisoners; he brings liberty for Captives, righteousness for Sinners;
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which is the acceptable day of the Lord to sinners; not that they may continue in sinne, but that they may be made righteous.
which is the acceptable day of the Lord to Sinners; not that they may continue in sin, but that they may be made righteous.
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To sinners both of Jews and Gentiles, the Gospell of the Kingdome is to be preached among all nations for the obedience of faith.
To Sinners both of jews and Gentiles, the Gospel of the Kingdom is to be preached among all Nations for the Obedience of faith.
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Chap. II. Discourseth of Baptisme in foure particulars; proving that Baptisme was commanded to be preached and practised; that Saints were baptized:
Chap. II Discourseth of Baptism in foure particulars; proving that Baptism was commanded to be preached and practised; that Saints were baptised:
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Shewing the severall sorts of Baptisme spoken of in the Scriptures;
Showing the several sorts of Baptism spoken of in the Scriptures;
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manifesting the Baptisme of water to be preached by the Disciples, and practised by the Saints.
manifesting the Baptism of water to be preached by the Disciples, and practised by the Saints.
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THE Gospell to be preached, and the Preachers thereof, being made manifest, with the subjects to whom glad tydings are to be divulged for the obedience of faith.
THE Gospel to be preached, and the Preachers thereof, being made manifest, with the subject's to whom glad tidings Are to be divulged for the Obedience of faith.
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In the next place I shall shew you, that not onely glad tydings are to be preached to sinners,
In the next place I shall show you, that not only glad tidings Are to be preached to Sinners,
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but they being converted, are to be informed of their duty: Therefore saith Christ, Teach them to observe all things which I have commanded you.
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.
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Which doctrine is to be preached to believers. Who may be considered under a two-fold consideration:
Which Doctrine is to be preached to believers. Who may be considered under a twofold consideration:
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Either as added to the Church, walking in visible or Church-fellowship: Or as not yet added to the Church.
Either as added to the Church, walking in visible or Church fellowship: Or as not yet added to the Church.
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To both which sorts I shall endeavour to lay open their duty, that so they may be conformable to their great Law-giver the Lord Jesus.
To both which sorts I shall endeavour to lay open their duty, that so they may be conformable to their great Lawgiver the Lord jesus.
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I shall speake of them in order. But first, to such as are not in a true visible Church fellowship.
I shall speak of them in order. But First, to such as Are not in a true visible Church fellowship.
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The commands of Christ to them are these two in an especiall manner. First, That they should be baptized.
The commands of christ to them Are these two in an especial manner. First, That they should be baptised.
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Secondly, That being baptized, they should be added or joined to the Church. In the first of these I shall handle severall particulars.
Secondly, That being baptised, they should be added or joined to the Church. In the First of these I shall handle several particulars.
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1. That Baptisme was commanded to be preached and practised 2. That Saints were baptized. 3. The severall sorts of Baptisme spoken of in the Scriptures.
1. That Baptism was commanded to be preached and practised 2. That Saints were baptised. 3. The several sorts of Baptism spoken of in the Scriptures.
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4. That Baptisme of water was preached by the Disciples, and commanded to be practised by the Saints.
4. That Baptism of water was preached by the Disciples, and commanded to be practised by the Saints.
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5. Who was the Author and Institutor of water Baptisme. 6. What the true nature, use and end of Baptisme with water is.
5. Who was the Author and Institutor of water Baptism. 6. What the true nature, use and end of Baptism with water is.
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7. Who was, and is a true Administrator or Dispenser of it. 8. Who be the true and proper subjects of water Baptisme.
7. Who was, and is a true Administrator or Dispenser of it. 8. Who be the true and proper subject's of water Baptism.
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9. The true manner of the administration of it. 10. The principle by which a Saint ought to be moved to subjection unto it.
9. The true manner of the administration of it. 10. The principle by which a Saint ought to be moved to subjection unto it.
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11. The power enabling to performe it, or submit to it. 12. How long the Ordinance of Baptisme was, and is to continue.
11. The power enabling to perform it, or submit to it. 12. How long the Ordinance of Baptism was, and is to continue.
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I shall presume to be more large in this point of Baptisme then in others. First, Because this lyeth most hid, and many Christians are enquiring after it.
I shall presume to be more large in this point of Baptism then in Others. First, Because this lies most hid, and many Christians Are inquiring After it.
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Secondly, Because this being cleared up, the Controversies about Ordinances, and Church visible fellowship, would soone bee reconciled.
Secondly, Because this being cleared up, the Controversies about Ordinances, and Church visible fellowship, would soon be reconciled.
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In this Chapter I shall speake of the first foure particulars.
In this Chapter I shall speak of the First foure particulars.
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1. That Baptisme was commanded to be preached, is evident, Math. 28. 19, 20. Where Christ saith, Goe yee therefore and teach all Nations, baptizing them;
1. That Baptism was commanded to be preached, is evident, Math. 28. 19, 20. Where christ Says, Go ye Therefore and teach all nations, baptizing them;
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teaching them to observe all things which I have commanded you. Now Christ taught them to baptize, teaching them to observe all things which I have commanded you. Now christ taught them to baptise,
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and then to observe it as Christs command. Againe, saith Christ, Marke 16. 15, 16. Goe preach the Gospell to every Creature;
and then to observe it as Christ command. Again, Says christ, Mark 16. 15, 16. Go preach the Gospel to every Creature;
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he that believeth and is baptized, &c. This was commanded to be preached.he that Believeth and is baptised, etc. This was commanded to be preached.
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Which commission the Apostle Peter executed faithfully, Acts 2. 38. Commanding every one of them to repent, and be baptized.
Which commission the Apostle Peter executed faithfully, Acts 2. 38. Commanding every one of them to Repent, and be baptised.
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So Acts 10. 48. He declared it as their duty, and commanded their subjection to it.
So Acts 10. 48. He declared it as their duty, and commanded their subjection to it.
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The truth of this is so unquestionable, that I shall passe to the second.
The truth of this is so unquestionable, that I shall pass to the second.
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That as it was commanded, so it was practised, 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,
That as it was commanded, so it was practised, is manifest, Acts 2. 41. They that gladly received the word (preached by Peter) were baptised: And many in Samaria, which believed, both men and women were baptised, Acts 8. 12. The Eunuch, the Gaoler, Lydia, Crispus,
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and many Corinthians, were baptized, Acts 18. 8. I thinke it altogether needlesse to insist longer on this particular;and many Corinthians, were baptised, Acts 18. 8. I think it altogether needless to insist longer on this particular;
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well knowing, no man will deny this, but he that denies the Scriptures likewise. 3. The Scriptures speake of severall sorts of Baptisme;
well knowing, no man will deny this, but he that Denies the Scriptures likewise. 3. The Scriptures speak of several sorts of Baptism;
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which I shall unfold to you, with their agreement and difference. Now Baptisme in the Scriptures admits of a three-fold consideration.
which I shall unfold to you, with their agreement and difference. Now Baptism in the Scriptures admits of a threefold consideration.
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First, As it is a Baptisme of water. Secondly, As it is a Baptisme of the Spirit.
First, As it is a Baptism of water. Secondly, As it is a Baptism of the Spirit.
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Thirdly, As it is a Baptisme of afflictions. 1. The Baptisme of water we finde mentioned in divers places;
Thirdly, As it is a Baptism of afflictions. 1. The Baptism of water we find mentioned in diverse places;
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as John 1. 21. Acts 8. 38. Now this Baptisme of water was with materiall water.
as John 1. 21. Acts 8. 38. Now this Baptism of water was with material water.
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2. The Baptisme of the Scriptures prophesied of by John, called The Baptisme of the Holy Ghost and fire, Math. 3. 11. promised by God in Joel; by Christ, Acts 1. 5. Yee shall be baptized (saith Christ) with the Holy Ghost not many daies hence.
2. The Baptism of the Scriptures prophesied of by John, called The Baptism of the Holy Ghost and fire, Math. 3. 11. promised by God in Joel; by christ, Acts 1. 5. Ye shall be baptised (Says christ) with the Holy Ghost not many days hence.
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Which was fulfilled, Acts 2. There appeared cloven tongues, like as of fire, and they sate upon each of them;
Which was fulfilled, Acts 2. There appeared cloven tongues, like as of fire, and they sat upon each of them;
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and they were all filled with the Holy Ghost, and began to speak with other tongues,
and they were all filled with the Holy Ghost, and began to speak with other tongues,
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as the spirit gave them utterance. as the Spirit gave them utterance.
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This Baptisme is called, the Baptism of the spirit, because it was the onely worke of the spirit, with which they were filled, called the Baptisme of fire,
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,
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because of the operation of the spirit; which like fire was a light to them that sate in darknesse;
Because of the operation of the Spirit; which like fire was a Light to them that sat in darkness;
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like fire, because of its refining nature, burning up that chaffe and drosse that was in them, and making them more pure:
like fire, Because of its refining nature, burning up that chaff and dross that was in them, and making them more pure:
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a Baptisme of fire, in respect of its consuming nature, destroying the man of sinne:
a Baptism of fire, in respect of its consuming nature, destroying the man of sin:
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tis a fire, that goeth out of the mouth of the Lord Jesus, that burnes up, consumes and destroyes the stubble and chaffe of Antichrist.
this a fire, that Goes out of the Mouth of the Lord jesus, that burns up, consumes and Destroys the stubble and chaff of Antichrist.
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Yea, of this Baptisme it is said, There sate cloven tongues, like fire, upon the heads of the Apostles:
Yea, of this Baptism it is said, There sat cloven tongues, like fire, upon the Heads of the Apostles:
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Which visibly demonstrated the power of the spirit, in giving them the gift of tongues or languages, whereby they could speake to all men in their severall languages wherein they were naturally borne, Acts 2. 8. Now this was a visible, glorious, spirituall Baptisme:
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:
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the proper nature, end and use of this, was to crowne the doctrine of Jesus with a Crowne of glory, to confirme, spread abroad to all Nations,
the proper nature, end and use of this, was to crown the Doctrine of jesus with a Crown of glory, to confirm, spread abroad to all nations,
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and exalt the Gospell of Jesus, and Christ in his Gospell. This was that which amused the world;
and exalt the Gospel of jesus, and christ in his Gospel. This was that which amused the world;
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yea, to heare the Apostles speake with tongues, they were confounded, amazed and mervailed greatly. 3. There is likewise a Baptisme of afflictions or sufferings:
yea, to hear the Apostles speak with tongues, they were confounded, amazed and mervailed greatly. 3. There is likewise a Baptism of afflictions or sufferings:
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Therefore saith Christ, I have a Baptisme to be baptized withall, and how am I streigthned in my spirit, till that be accomplished. Therefore Says christ, I have a Baptism to be baptised withal, and how am I streigthned in my Spirit, till that be accomplished.
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This was the Baptisme of his death; into which death we are baptized. Now this Baptisme holds forth to us our descending into misery;
This was the Baptism of his death; into which death we Are baptised. Now this Baptism holds forth to us our descending into misery;
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as if wee were overwhelmed with misery, and our ascending from it into glory;
as if we were overwhelmed with misery, and our ascending from it into glory;
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Wee (as Christ did when he was in the world) must take up his Crosse, and follow him in afflictions;
we (as christ did when he was in the world) must take up his Cross, and follow him in afflictions;
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for, We beare about in our bodies the dyings of the Lord Jesus.
for, We bear about in our bodies the dyings of the Lord jesus.
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I might here shew you, the sweet unity, consent and harmony, that is in these Baptismes, and wherein they differ;
I might Here show you, the sweet unity, consent and harmony, that is in these Baptisms, and wherein they differ;
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but you will see this more fully, if you consider what ensues.
but you will see this more Fully, if you Consider what ensues.
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But some may say, Tis true, there is a Baptisme of water of the spirit and fire, and of afflictions; But Some may say, This true, there is a Baptism of water of the Spirit and fire, and of afflictions;
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but is there not a Baptisme of the spirit besides that Baptisme of the Holy Ghost and fire (which, you say, consists in new tongues,
but is there not a Baptism of the Spirit beside that Baptism of the Holy Ghost and fire (which, you say, consists in new tongues,
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and miraculous visible appearances of the spirit) which Baptisme of the spirit is the worke of Gods spirit upon the heart in believing, and the like;
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;
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according to that in Titus, We are saved by the washing of regeneration, &c. Tit. 3. 4. To this I answer;according to that in Titus, We Are saved by the washing of regeneration, etc. Tit. 3. 4. To this I answer;
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Yielding, That we are saved by the washing of regeneration, and the renewing of the Holy Ghost, which hee shed on us abundantly.
Yielding, That we Are saved by the washing of regeneration, and the renewing of the Holy Ghost, which he shed on us abundantly.
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But we finde not in the Scriptures, this work of the spirit to be called that Baptism of the Holy Ghost and fire, which is promised to believers:
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:
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Therefore we finde the gifts of the Holy Ghost, viz: of tongues and miracles:
Therefore we find the Gifts of the Holy Ghost, videlicet: of tongues and Miracles:
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which is the Baptisme of fire, to be promised to such as were already renewed: (or should be renewed before they were partakers of those gifts) Therefore saith Peter, Repent and be baptized,
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 baptised,
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and yee shall receive the gifts of the Holy Ghost, Acts 2. 38. But if by the Baptisme of the spirit, you meane the dipping or baptizing the soule into the death and resurrection of Jesus Christ;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;
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which is the true mystery of the Baptisme of water. That there is such a dipping or baptizing the spirit by faith, I owne it, and acknowledge it:
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:
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though, in truth, I finde this no where to be called, the Baptisme of the Holy Ghost and fire, prophesied of by John the Baptist,
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,
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and fulfilled in the Apostles in the day of Pentecost. I might further shew you how the word, baptized, is attributed to other things in the Scriptures, as to cups and vessels;
and fulfilled in the Apostles in the day of Pentecost. I might further show you how the word, baptised, is attributed to other things in the Scriptures, as to cups and vessels;
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as it is said, The Pharisees drinke not, but first wash.
as it is said, The Pharisees drink not, but First wash.
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The word in the Greeke is baptize there cups, and shew you how the Jewes had their baptismes or washings of severall things.
The word in the Greek is baptise there cups, and show you how the Jews had their baptisms or washings of several things.
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But these are not any part of the Baptisme commanded in the New Testament, of which onely I am speaking,
But these Are not any part of the Baptism commanded in the New Testament, of which only I am speaking,
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neither tend they to my present discourse: Therefore I shall leave those Jewish observations, and shew you in the next place,
neither tend they to my present discourse: Therefore I shall leave those Jewish observations, and show you in the next place,
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4. The fourth thing I propounded, that Baptisme of water was commanded to be preached and practised in the New Testament;
4. The fourth thing I propounded, that Baptism of water was commanded to be preached and practised in the New Testament;
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which I shall evidence to you from severall places of Scripture: which I shall evidence to you from several places of Scripture:
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and first from the Commission given to the Disciples, Math. 28. 19. Saith Christ, All power is given to me in heaven and in earth;
and First from the Commission given to the Disciples, Math. 28. 19. Says christ, All power is given to me in heaven and in earth;
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Go yee therfore and teach all Nations, baptizing them in the name of the Father, and of the Sonne, and of the Holy Ghost. Go ye Therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.
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And againe, Goe yee into all the world, and preach the Gospell to every Creature, he that believeth and is baptized, shall be saved.
And again, Go ye into all the world, and preach the Gospel to every Creature, he that Believeth and is baptised, shall be saved.
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Now that this Baptisme is with materiall water, I thus prove.
Now that this Baptism is with material water, I thus prove.
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If it cannot be meant of any other Baptisme then of water, it must needs be the Baptisme of water.
If it cannot be meant of any other Baptism then of water, it must needs be the Baptism of water.
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But that it cannot be meant of any other, I shall thus make manifest,
But that it cannot be meant of any other, I shall thus make manifest,
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If it be of any other Baptisme, then it is either of miraculous gifts of fiery tongues or miracles,
If it be of any other Baptism, then it is either of miraculous Gifts of fiery tongues or Miracles,
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or else of the receiving of the spirit of regeneration or renovation (if I may call that Baptisme) but that it is not of the first, is evident,
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,
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if we consider that this follows this Baptisme here spoken of:
if we Consider that this follows this Baptism Here spoken of:
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Therefore is it said, And these signes shall follow them that believe, they shall speake with new tongues, and worke many miracles:
Therefore is it said, And these Signs shall follow them that believe, they shall speak with new tongues, and work many Miracles:
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which is the Baptisme of the Holy Ghost and fire.
which is the Baptism of the Holy Ghost and fire.
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But some may say, It is not said those signes should follow them that were baptized, but them that believed. But Some may say, It is not said those Signs should follow them that were baptised, but them that believed.
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It is true, it is said those signes should follow them that believe; Yet so, that they should follow such persons, that believing were baptized, is as true.
It is true, it is said those Signs should follow them that believe; Yet so, that they should follow such Persons, that believing were baptised, is as true.
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For if it be denied, that they followed that Baptisme there spoken of;
For if it be denied, that they followed that Baptism there spoken of;
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then we must affirme, they either are the same thing with, baptized, or accompany, or goe before it, or follow after it.
then we must affirm, they either Are the same thing with, baptised, or accompany, or go before it, or follow After it.
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Now if any shall make this last promise to be all one with, baptized, the words must run thus:
Now if any shall make this last promise to be all one with, baptised, the words must run thus:
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He that believeth, and shall work miracles, and speake with tongues, shall be saved; wherein he wil be much mistaken:
He that Believeth, and shall work Miracles, and speak with tongues, shall be saved; wherein he will be much mistaken:
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For if you marke the words, it is not said, he that believeth and doth baptize others, shall be saved;
For if you mark the words, it is not said, he that Believeth and does baptise Others, shall be saved;
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But he that believeth and is baptized, shall be saved. But he that Believeth and is baptised, shall be saved.
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In this Baptisme the man is passive, to have an Ordinance administred upon him by another:
In this Baptism the man is passive, to have an Ordinance administered upon him by Another:
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but when he saith, These signes shall follow them that believe; in my name they shall cast out Devils, and speake with new tongues.
but when he Says, These Signs shall follow them that believe; in my name they shall cast out Devils, and speak with new tongues.
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Here they are active, they are to be Ministers of the Lord to others. When he saith, He that believeth and is baptized;
Here they Are active, they Are to be Ministers of the Lord to Others. When he Says, He that Believeth and is baptised;
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he speakes of a worke to be done upon the believer: which is evident in Mathew; as it is said, Goe teach all Nations, baptizing them.
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.
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The Disciples of Christ were to administer this Ordinance; they were able to doe it:
The Disciples of christ were to administer this Ordinance; they were able to do it:
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but when he saith, those that believe shall doe such things as he speakes of, it is a promise of the Baptisme of the Holy Ghost and fire to them, wherein their activity should appeare;
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;
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for they should doe great workes to others, heale others:
for they should do great works to Others, heal Others:
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But as for this Baptism of the spirit, I shall evidence it to follow Baptisme of water, more fully from the Scriptures.
But as for this Baptism of the Spirit, I shall evidence it to follow Baptism of water, more Fully from the Scriptures.
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But if any say, these gifts promised, accompany that Baptisme, then I say, they are not the same with it, but companions of it;
But if any say, these Gifts promised, accompany that Baptism, then I say, they Are not the same with it, but Sodales of it;
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and so are truly distinct from it.
and so Are truly distinct from it.
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And if any say, those gifts goe before the Baptisme here spoken of, this is a good demonstration that they are not the same with it.
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.
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But if any shall yet say, these gifts follow the Baptisme spoken of in the alleadged text of Marke or Mathew, then likewise it is cleare, they are not the same with it.
But 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.
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But further, to put this out of doubt (if possible) Consider; The Apostles never gave the Holy Ghost, but they did baptize;
But further, to put this out of doubt (if possible) Consider; The Apostles never gave the Holy Ghost, but they did baptise;
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the one they could doe, the other was peculiar to an ascended Jesus: Therefore saith John, Hee, viz. Christ, shall baptize thee with the Holy Ghost and fire. This is his sole prerogative.
the one they could do, the other was peculiar to an ascended jesus: Therefore Says John, He, viz. christ, shall baptise thee with the Holy Ghost and fire. This is his sole prerogative.
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Neither doe we ever finde the Apostles to be said to have given the Holy Ghost;
Neither do we ever find the Apostles to be said to have given the Holy Ghost;
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but this, we finde them baptizing in the name of the Lord.
but this, we find them baptizing in the name of the Lord.
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But-may some say, The Holy Ghost was given by the laying on of the hands of the Apostles; But-may Some say, The Holy Ghost was given by the laying on of the hands of the Apostles;
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and so he bids them teach and baptize;
and so he bids them teach and baptise;
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that is to say, doe you teach, and be you instruments, through your ministry of baptizing others with the Holy Ghost:
that is to say, do you teach, and be you Instruments, through your Ministry of baptizing Others with the Holy Ghost:
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So that in this sense they did baptize, as they were instrumentall in the hand of God. So that in this sense they did baptise, as they were instrumental in the hand of God.
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Whosoever thou art that arguest thus, I wish onely such a dealing from thee in this point, as thou now usest:
Whosoever thou art that arguest thus, I wish only such a dealing from thee in this point, as thou now usest:
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thou sayst, the Apostles baptized, but this that they did, was onely outward or external:
thou Sayest, the Apostles baptised, but this that they did, was only outward or external:
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and yet wilt thou deny Baptism of water, upon this very account, because it it outward or externall.
and yet wilt thou deny Baptism of water, upon this very account, Because it it outward or external.
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Thou sayst they that preached, laid their hands on the Disciples, and the Holy Ghost was given unto them.
Thou Sayest they that preached, laid their hands on the Disciples, and the Holy Ghost was given unto them.
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The Scriptures also say, they baptized, and the Holy Ghost was given. Surely their preaching was onely outward, till applyed by faith:
The Scriptures also say, they baptised, and the Holy Ghost was given. Surely their preaching was only outward, till applied by faith:
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so as their preaching was, so also was the Baptisme with which they baptized outward, which they only fulfilled;
so as their preaching was, so also was the Baptism with which they baptised outward, which they only fulfilled;
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but themselves prayed to God for to send the Holy Ghost upon them, who were before baptized in the name of the Lord Jesus;
but themselves prayed to God for to send the Holy Ghost upon them, who were before baptised in the name of the Lord jesus;
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as is undeniably made manifest, Acts 8. verse 12. 15, 16, 17. So that if they did baptize in the name of the Lord Jesus,
as is undeniably made manifest, Acts 8. verse 12. 15, 16, 17. So that if they did baptise in the name of the Lord jesus,
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and yet could not give the Holy Ghost, but prayed afterwards for them, that they might receive it:
and yet could not give the Holy Ghost, but prayed afterwards for them, that they might receive it:
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it is very manifest, that baptizing in the name of the Lord Jesus, and the gifts of the Holy Ghost or spirit, are distinct:
it is very manifest, that baptizing in the name of the Lord jesus, and the Gifts of the Holy Ghost or Spirit, Are distinct:
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so that indeed all that we finde the Apostles doing, is something visible or externall:
so that indeed all that we find the Apostles doing, is something visible or external:
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they pray, they preach, they lay on hands, and baptize, all these as performed by them, are onely outward acts:
they pray, they preach, they lay on hands, and baptise, all these as performed by them, Are only outward acts:
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For Paul planteth, and Apollo watereth, but God gives the blessing:
For Paul plants, and Apollo Waters, but God gives the blessing:
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Yet, notwithstanding, though the acts of these be outward, yet the spirit, principle and power, are all spirituall.
Yet, notwithstanding, though the acts of these be outward, yet the Spirit, principle and power, Are all spiritual.
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And indeed as divine a power of the Spirit is required in the true baptizing,
And indeed as divine a power of the Spirit is required in the true baptizing,
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or being truly baptized with water, according to the Gospell, as there is in preaching, believing or praying.
or being truly baptised with water, according to the Gospel, as there is in preaching, believing or praying.
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But it may be, the Baptisme of the spirit in the second sense, viz:But it may be, the Baptism of the Spirit in the second sense, videlicet:
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of regeneration or renovation; according to that in Titus 3. 4. which is meant in Mathew and Marke before mentioned. I answer to this;of regeneration or renovation; according to that in Titus 3. 4. which is meant in Matthew and Mark before mentioned. I answer to this;
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It cannot be meant of that, because that is the ground of the Baptisme of water,
It cannot be meant of that, Because that is the ground of the Baptism of water,
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and included in the words, saying He that believeth: For no man can truly believe, but he that hath the spirit of God;
and included in the words, saying He that Believeth: For no man can truly believe, but he that hath the Spirit of God;
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for the fruit of the spirit is faith, and by faith are we renewed: So that if it had beene meant so, the words should have beene rendred thus;
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;
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He that believeth by the spirit, and is a believer by the spirit, shall be saved;
He that Believeth by the Spirit, and is a believer by the Spirit, shall be saved;
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which is a fruitlesse, needlesse, and uselesse repetition of one, and the same thing.
which is a fruitless, needless, and useless repetition of one, and the same thing.
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So that indeed it cannot truly be interpreted of any other Baptisme, then a Baptisme of materiall water. And againe;
So that indeed it cannot truly be interpreted of any other Baptism, then a Baptism of material water. And again;
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What I have said of the incapacity of the Disciples giving the gifts of the Holy Ghost, is as true here, they could not,
What I have said of the incapacity of the Disciples giving the Gifts of the Holy Ghost, is as true Here, they could not,
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neither did they give this spirit at all, either in regeneration, or miraculous appearances, but did baptize.
neither did they give this Spirit At all, either in regeneration, or miraculous appearances, but did baptise.
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But may some yet say, You speake of another Baptisme, viz:But may Some yet say, You speak of Another Baptism, videlicet:
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of afflictions; and though it may not be meant of any of the former, yet it may be of this. of afflictions; and though it may not be meant of any of the former, yet it may be of this.
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That it cannot be meant of this, is apparent;
That it cannot be meant of this, is apparent;
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for it was such a ministration of Baptisme, that the Disciples of Christ were to bee Administrators thereof.
for it was such a ministration of Baptism, that the Disciples of christ were to be Administrators thereof.
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Now we know the Ministers of the Gospel preached not bonds, but liberty, peace, and joy full of glory:
Now we know the Ministers of the Gospel preached not bonds, but liberty, peace, and joy full of glory:
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the world and the Devill are the authors, administrators and actors, of troubles, persecutions and afflictions;
the world and the devil Are the Authors, administrators and actors, of Troubles, persecutions and afflictions;
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and so are not the Apostles of Christ, who acted in this, baptizing divers, but never persecuting any.
and so Are not the Apostles of christ, who acted in this, baptizing diverse, but never persecuting any.
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But though it may not be understood of internall afflictions, yet it may be of Conformity to Christs death. But though it may not be understood of internal afflictions, yet it may be of Conformity to Christ death.
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We are conformable to Christs death, in believing;
We Are conformable to Christ death, in believing;
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for wee, through faith, become dead to the world, in believing there is the similitude of Christs death and resurrection in the spirit:
for we, through faith, become dead to the world, in believing there is the similitude of Christ death and resurrection in the Spirit:
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but this Baptisme followes believing, as I have shewed before. But if what I have said from this, prove not satisfactory to thee;
but this Baptism follows believing, as I have showed before. But if what I have said from this, prove not satisfactory to thee;
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goe along with me a little further, and let us consider, Acts 2. 38. Then Peter said unto them, Repent,
go along with me a little further, and let us Consider, Acts 2. 38. Then Peter said unto them, repent,
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and be baptized every one of you in the name of Jesus Christ, for the remission of sinnes,
and be baptised every one of you in the name of jesus christ, for the remission of Sins,
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and yee shall receive the gift of the Holy Ghost. and ye shall receive the gift of the Holy Ghost.
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He first bids them, repent, which is the work onely of the spirit in the new birth or regeneration:
He First bids them, Repent, which is the work only of the Spirit in the new birth or regeneration:
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And what then? And be baptized:
And what then? And be baptised:
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with what Baptisme? With the Baptisme of water, and yee shall receive the Holy Ghost.
with what Baptism? With the Baptism of water, and ye shall receive the Holy Ghost.
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He saith not, your Baptisme is the receiving the Holy Ghost, but being baptized, you shall receive the gifts of the Holy Ghost:
He Says not, your Baptism is the receiving the Holy Ghost, but being baptised, you shall receive the Gifts of the Holy Ghost:
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that is to say, of tongues or miracles. There is another Scripture yet deserves our consideration;
that is to say, of tongues or Miracles. There is Another Scripture yet deserves our consideration;
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which is, Acts 8. 12, 13. When they believed, Philip preaching the things concerning the Kingdome of God;
which is, Acts 8. 12, 13. When they believed, Philip preaching the things Concerning the Kingdom of God;
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and the name of Jesus Christ, they were baptized, both men and women. Then Simon himselfe believed also;
and the name of jesus christ, they were baptised, both men and women. Then Simon himself believed also;
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and when he was baptized, he continued with Philip. and when he was baptised, he continued with Philip.
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Now would I know what Baptisme it is that Simon was baptized withall? Surely you will not say, it was the Baptisme of the Holy Ghost;
Now would I know what Baptism it is that Simon was baptised withal? Surely you will not say, it was the Baptism of the Holy Ghost;
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if you shall consider, verse 16. The Holy Ghost was then fallen on none of them,
if you shall Consider, verse 16. The Holy Ghost was then fallen on none of them,
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for they were onely baptized in the name of the Lord Jesus: and afterwards they received the Holy Ghost.for they were only baptised in the name of the Lord jesus: and afterwards they received the Holy Ghost.
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Anst if any say, it was the spirit of regeneration, that cannot be;
Anst if any say, it was the Spirit of regeneration, that cannot be;
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for Simon that was baptized, was in the gall of bitternesse, and bond of iniquity, whose heart was not right in the sight of God, verse 22, 33. So that I say, it was a Baptisme of materiall water;
for Simon that was baptised, was in the Gall of bitterness, and bound of iniquity, whose heart was not right in the sighed of God, verse 22, 33. So that I say, it was a Baptism of material water;
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a visible externall Baptisme upon the profession of his faith.
a visible external Baptism upon the profession of his faith.
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But, notwithstanding all this, may some say, These are but arguments, where doth the Scripture speake of Baptisme with water, either commanded or practised in the name of the Lord Jesus? But, notwithstanding all this, may Some say, These Are but Arguments, where does the Scripture speak of Baptism with water, either commanded or practised in the name of the Lord jesus?
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We are not destitute of Scriptures to evince this, if their authority may be prevalent:
We Are not destitute of Scriptures to evince this, if their Authority may be prevalent:
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Philip and the Eunuch came unto a certaine 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: Philip and the Eunuch Come unto a certain water, and the Eunuch said, Here is water, what hindereth but I may be baptised? To whom Philip answered, If thou Believest with all thy heart, thou Mayest:
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And so they went both into the water, and Philip baptized him. Which water is materiall water, and not metaphoricall or mysterious, as some may conceive:
And so they went both into the water, and Philip baptised him. Which water is material water, and not metaphorical or mysterious, as Some may conceive:
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for Philip required faith to be in the Eunuch, and so the spirit, before he would baptize him with water.
for Philip required faith to be in the Eunuch, and so the Spirit, before he would baptise him with water.
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Yet, to put all out of controversy, consider Cornelius, and the Gentiles, having received the Baptisme of the Holy Ghost;
Yet, to put all out of controversy, Consider Cornelius, and the Gentiles, having received the Baptism of the Holy Ghost;
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Peter concludes from thence assuredly, none ought to forbid them;Peter concludes from thence assuredly, none ought to forbid them;
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and makes a challenge to any one, if they could, to shew cause that they should be denied the Baptisme of water;
and makes a challenge to any one, if they could, to show cause that they should be denied the Baptism of water;
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and Commanded them to be baptized in the name of the Lord.
and Commanded them to be baptised in the name of the Lord.
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Which Baptisme of water was not the Baptisme of the Holy Ghost, but was dispensed upon them after they had received that, Acts 10. latter end.
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.
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Surely you need not to spend so much time or paper, in the proofe of a thing that is so evident. Surely you need not to spend so much time or paper, in the proof of a thing that is so evident.
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Had I not knowne it to be so confidently gainsayed, I should not have done it:
Had I not known it to be so confidently gainsaid, I should not have done it:
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so that I hope if thou knowest it already, it will confirme thee, and silence (if the Lord shall vouchsafe to speake by it) them that oppose it.
so that I hope if thou Knowest it already, it will confirm thee, and silence (if the Lord shall vouchsafe to speak by it) them that oppose it.
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Chap. III. Sheweth that Christ is the author and institutor of water Baptisme; with the true nature, use and end of the Baptisme of water.
Chap. III. Shows that christ is the author and institutor of water Baptism; with the true nature, use and end of the Baptism of water.
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I Shall in the next place shew you, who is the Author of this Baptisme of water, I have beene speaking of; I Shall in the next place show you, who is the Author of this Baptism of water, I have been speaking of;
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which was him that I have already proved, commanded the Apostles to preach faith and Baptisme, to baptize them that were taught:
which was him that I have already proved, commanded the Apostles to preach faith and Baptism, to baptise them that were taught:
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Therefore saith Christ, All power in heaven and earth is given to mee; Goe yee therefore, preach and baptize;
Therefore Says christ, All power in heaven and earth is given to me; Go ye Therefore, preach and baptise;
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the Lord Christ from heaven is the author of it; he instituted and appointed it. But some may say, The Baptisme of water is Johns Baptisme;
the Lord christ from heaven is the author of it; he instituted and appointed it. But Some may say, The Baptism of water is Johns Baptism;
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for John saith, I baptize you with water, but he that cometh after me, shall baptize you with the Holy Ghost and fire. for John Says, I baptise you with water, but he that comes After me, shall baptise you with the Holy Ghost and fire.
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So that water Baptisme is onely Johns, and not Christs; as spirit Baptisme is onely Christs, and not Johns.
So that water Baptism is only Johns, and not Christ; as Spirit Baptism is only Christ, and not Johns.
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In answer to this, I will shew you clearly, the Baptisme of water was Christs as well as Johns; and that by nnfolding to you the true nature of Johnes Baptisme,
In answer to this, I will show you clearly, the Baptism of water was Christ as well as Johns; and that by nnfolding to you the true nature of Johnes Baptism,
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and the true nature of Christs Baptisme; wherein their unity and difference will appeare: their unity is manifest:
and the true nature of Christ Baptism; wherein their unity and difference will appear: their unity is manifest:
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1. In that the element of both was the same materiall water; it is said, John baptized with water;
1. In that the element of both was the same material water; it is said, John baptised with water;
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and I have already proved to you, the Saints were baptized into the name of Jesus with water also:
and I have already proved to you, the Saints were baptised into the name of jesus with water also:
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Cornelius and the rest were baptized with water. 2. The Baptisme of water, both of Christs and Johns, came from heaven.Cornelius and the rest were baptised with water. 2. The Baptism of water, both of Christ and Johns, Come from heaven.
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Christ tels us, Johns is from heaven, Math. 21. 25. The word of God came to John in the wildernesse:
christ tells us, Johns is from heaven, Math. 21. 25. The word of God Come to John in the Wilderness:
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He is said, To be sent from God also. So the Baptisme of water administred by Christs Disciples, is like wise from heaven:
He is said, To be sent from God also. So the Baptism of water administered by Christ Disciples, is like wise from heaven:
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Therefore saith Christ, All power is given to me in heaven and earth; Goe yee therefore, teach and baptize.
Therefore Says christ, All power is given to me in heaven and earth; Go ye Therefore, teach and baptise.
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It was the power of heaven conferred upon Christ, which commanded and enabled the Disciples to preach and practise the Ordinance of Baptisme.
It was the power of heaven conferred upon christ, which commanded and enabled the Disciples to preach and practise the Ordinance of Baptism.
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3. Both Johns and Christs Baptisme pointed at Christ, though under a various consideration. Thus for their agreement;
3. Both Johns and Christ Baptism pointed At christ, though under a various consideration. Thus for their agreement;
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now I will shew wherein they differ: As
now I will show wherein they differ: As
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First, That the Baptisme of water administred by Christs command, after his resurrection, was not administred upon the same ground as Johns.
First, That the Baptism of water administered by Christ command, After his resurrection, was not administered upon the same ground as Johns.
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1. Johns doctrine, upon which his administration depended, was not the same with that the Apostles preached;
1. Johns Doctrine, upon which his administration depended, was not the same with that the Apostles preached;
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for John held forth a Christ to come, to dye, to suffer, to take away sinne;
for John held forth a christ to come, to die, to suffer, to take away sin;
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but now the doctrine of the Gospell is, That Christ is come, dead, risen, ascended up to heaven,
but now the Doctrine of the Gospel is, That christ is come, dead, risen, ascended up to heaven,
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and sitteth at Gods right hand. 2. John baptized persons believing in a Christ to come after him;and Sitteth At God's right hand. 2. John baptised Persons believing in a christ to come After him;
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but now he that shall baptize into a Christ as not come, denies the faith:
but now he that shall baptise into a christ as not come, Denies the faith:
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For this is the Antichrist that denies Christ to be come in the flesh, dead and risen againe. For this is the Antichrist that Denies christ to be come in the Flesh, dead and risen again.
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They preached the Lord crucified, and baptized them that believed in him, who was then dead and risen from the dead.
They preached the Lord Crucified, and baptised them that believed in him, who was then dead and risen from the dead.
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Johns Baptisme pointed at remission of sinnes to be by Jesus Christ;Johns Baptism pointed At remission of Sins to be by jesus christ;
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but the Baptisme of water administred by the Disciples of Christ, held forth remission of sinnes already;
but the Baptism of water administered by the Disciples of christ, held forth remission of Sins already;
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and they were to be baptized, to manifest their sinnes being pardoned. 3. The subjects of Johns Baptisme were onely Jewes:
and they were to be baptised, to manifest their Sins being pardoned. 3. The subject's of Johns Baptism were only Jews:
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it is said of him, All Judea and Jerusalem came out to be baptized in Jordan:
it is said of him, All Judea and Jerusalem Come out to be baptised in Jordan:
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But Christs are, Go preach the Gospell to every Creature; viz. Jewes and Gentiles, baptizing them.
But Christ Are, Go preach the Gospel to every Creature; viz. Jews and Gentiles, baptizing them.
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Thus was the Gentiles, with Cornelius, baptized with water. 4. That was a preparation to the Baptisme of the Holy Ghost;
Thus was the Gentiles, with Cornelius, baptised with water. 4. That was a preparation to the Baptism of the Holy Ghost;
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for he prepared the way of the Lord;
for he prepared the Way of the Lord;
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but this followes after, as in Cornelius: and if by Baptisme of the spirit you meane regeneration;
but this follows After, as in Cornelius: and if by Baptism of the Spirit you mean regeneration;
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the Baptisme of water alwaies followed that, at-least the profession of it, which is the true ground of visible administrations.
the Baptism of water always followed that, at-least the profession of it, which is the true ground of visible administrations.
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5. The Commissions by which the Baptisme of water was dispensed were divers: the one by God to John in the wildernesse;
5. The Commissions by which the Baptism of water was dispensed were diverse: the one by God to John in the Wilderness;
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the other from Christ to the Saints being risen from the dead.
the other from christ to the Saints being risen from the dead.
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6. And Lastly, The Baptisme of Iohn is alwaies called the Baptisme of Iohn; and no where the Baptisme of Christ;
6. And Lastly, The Baptism of John is always called the Baptism of John; and no where the Baptism of christ;
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and therefore we shall finde a distinction betweene them; and the Disciples are said to baptize in the name of Jesus Christ.
and Therefore we shall find a distinction between them; and the Disciples Are said to baptise in the name of jesus christ.
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A second difference is this, That the Baptisme of water administred by Iohn ceased;
A second difference is this, That the Baptism of water administered by John ceased;
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for he saith of himselfe, I must decrease; that is to say, my person, my office, my ministry, must all stoope to Christ, who must encrease.
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.
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Iohns doctrine ceased in Christ, so his Baptism; for Christ being come, dead and risen. Iohn was not any longer by his ministry to prepare his way:Iohns 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:
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and truly if you take away the doctrine upon which any thing is administred, you likewise take away the administration:
and truly if you take away the Doctrine upon which any thing is administered, you likewise take away the administration:
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but now Christs Baptisme endures, being established upon a more strong foundation; Christ humbled and exalted, dead and risen:
but now Christ Baptism endures, being established upon a more strong Foundation; christ humbled and exalted, dead and risen:
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therefore are the believers who were filled by the Holy Ghost, baptized with the Baptisme of water, in the name of the Lord Jesus:
Therefore Are the believers who were filled by the Holy Ghost, baptised with the Baptism of water, in the name of the Lord jesus:
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The continuation whereof I shall prove afterwards. Thus is it manifest, that the Baptisme of water was as well commanded by Christ,
The continuation whereof I shall prove afterwards. Thus is it manifest, that the Baptism of water was as well commanded by christ,
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as by Iohn; and was not onely Iohns baptisme, as many suppose.
as by John; and was not only Iohns Baptism, as many suppose.
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And whereas Iohn saith, I baptize you with water, but Christ shall baptize you with the spirit and fire:
And whereas John Says, I baptise you with water, but christ shall baptise you with the Spirit and fire:
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It proves not, that Christ did not command his Disciples to continue baptizing with water: but this it proves, that Christs baptisme was greater then Iohns: Iohns was onely water,
It Proves not, that christ did not command his Disciples to continue baptizing with water: but this it Proves, that Christ Baptism was greater then Iohns: Iohns was only water,
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but Christs water and the spirit too:
but Christ water and the Spirit too:
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I say, this expression of Iohns proves no more that Christ hath not a baptisme of water,
I say, this expression of Iohns Proves no more that christ hath not a Baptism of water,
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then Pauls words, saying, that Paul planteth, and Apollo watereth, but it is God that gives the blessing;
then Paul's words, saying, that Paul plants, and Apollo Waters, but it is God that gives the blessing;
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proves, that God plants not, nor waters: which would be strange to affirme. To conclude this likewise, I shall onely desire you to minde this:
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:
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if the baptisme of water was onely Iohns, and to endure only till soules were baptized with the Holy Ghost (as those that say, water baptisme is onely Iohns, affirme) then demand I,
if the Baptism of water was only Iohns, and to endure only till Souls were baptised with the Holy Ghost (as those that say, water Baptism is only Iohns, affirm) then demand I,
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how comes it to passe, that being baptized with the Holy Ghost, is used by Peter, as an undeniable argument, that Cornelius should be baptized with water.
how comes it to pass, that being baptised with the Holy Ghost, is used by Peter, as an undeniable argument, that Cornelius should be baptised with water.
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Sure this is an undoubted truth, that that dispensation, which is the onely ground of putting an end to Baptisme of water, (as they say the baptisme of the spirit is) cannot be a true ground to continue it:
Sure this is an undoubted truth, that that 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:
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but Peter uses it as an argument for its continuance from whence without wresting the Scriptures, perverting the truth, dazling mens eyes with the bare notions of mystery, spirit, life or substance;
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 bore notions of mystery, Spirit, life or substance;
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we may safely conclude, that baptisme of water is Christs baptisme, as well as Iohns, and was preached and practised by the Disciples of the Lord Jesus.
we may safely conclude, that Baptism of water is Christ Baptism, as well as Iohns, and was preached and practised by the Disciples of the Lord jesus.
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But lest we should be cheated or beguiled through the false representations of the carnality of this Baptisme, I will, in the next particular, discover its great glory.
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.
p-acp cs pns12 vmd vbi vvn cc vvn p-acp dt j n2 pp-f dt n1 pp-f d n1, pns11 vmb, p-acp dt ord j, vvb po31 j n1.
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6. The way being now something more cleare, I desire to proceed;
6. The Way being now something more clear, I desire to proceed;
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and shew you the true nature, use and end of this ordinance or baptisme, wherein the true glory of it will appeare, notwithstanding the endeavours of men or Devils to staine it: and show you the true nature, use and end of this Ordinance or Baptism, wherein the true glory of it will appear, notwithstanding the endeavours of men or Devils to stain it:
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it is an Ordinance of the New Testament of the Lord Jesus; it is a part of Gospell, spirituall and heavenly obedience; whose use and end is,
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,
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First, For the visible holding forth the death and resurrection of the Lord Jesus;
First, For the visible holding forth the death and resurrection of the Lord jesus;
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That Law-giver, who hath given us tongues to speake of this mystery, hath given us bodies to expresse it:
That Lawgiver, who hath given us tongues to speak of this mystery, hath given us bodies to express it:
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for what is our being overwhelmed with water, but a lively representation of Christs being in the grave,
for what is our being overwhelmed with water, but a lively representation of Christ being in the grave,
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and our ascending out of the water: what is it, but a fit publication of Christs being raised from the dead.
and our ascending out of the water: what is it, but a fit publication of Christ being raised from the dead.
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Secondly, It serves for the exercise of our obedience unto the Lord Jesus: If I be a King, where is my honour? saith Christ.
Secondly, It serves for the exercise of our Obedience unto the Lord jesus: If I be a King, where is my honour? Says christ.
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Arise, why tarryest thou? and be baptized, is the Law gone forth from our High Priests lips, to be faithfully observed of all believers:Arise, why tarriest thou? and be baptised, is the Law gone forth from our High Priests lips, to be faithfully observed of all believers:
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Had we no ground but Gods command, it is enough for us; hereby may we manifest our obedience;
Had we no ground but God's command, it is enough for us; hereby may we manifest our Obedience;
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God hath not made our bodies in vaine, but will be glorified in them, For our bodies are the temples of the Holy Ghost.
God hath not made our bodies in vain, but will be glorified in them, For our bodies Are the Temples of the Holy Ghost.
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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:
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:
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Therefore are we said, To be buried with him in Baptisme. Some conceive, that is onely meant spiritually;
Therefore Are we said, To be buried with him in Baptism. some conceive, that is only meant spiritually;
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but, I say, he speakes of the being baptized into his death by faith, even in the visible Ordinance:
but, I say, he speaks of thee being baptised into his death by faith, even in the visible Ordinance:
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for in that may we by faith see Christ dead, and our life hid in his death:
for in that may we by faith see christ dead, and our life hid in his death:
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by faith in his death, we see our selves dead to sinne; it holds forth our justification by Christ;
by faith in his death, we see our selves dead to sin; it holds forth our justification by christ;
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the washing away of our sinnes in his death, in his bloud. So likewise it serves for the exercise of our faith in the resurrection of 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:
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for as we have beene baptized in his death, so likewise, by faith, wee see the glory of Christs resurrection;
for as we have been baptised in his death, so likewise, by faith, we see the glory of Christ resurrection;
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for as Christ died and rose from the dead, so we, who are buried visibly with him in Baptisme, shall be raised by him,
for as christ died and rose from the dead, so we, who Are buried visibly with him in Baptism, shall be raised by him,
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even as certainly, as we arise out of the water, unto life eternall. Fourthly, We are likewise, by Baptisme, planted into the similitude of his death and resurrection;
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;
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for as Christ died, and was surrounded with miseries, so in this Ordinance, by faith, wee see our sufferings to be the dyings of Christ in us;
for as christ died, and was surrounded with misery's, so in this Ordinance, by faith, we see our sufferings to be the dyings of christ in us;
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and as we suffer with him, so are we planted into the likenesse of his resurrection.
and as we suffer with him, so Are we planted into the likeness of his resurrection.
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Wee now by this see our selves planted into the similitude of his death; whereby we dye to the world, to sinne and vanity:
we now by this see our selves planted into the similitude of his death; whereby we die to the world, to sin and vanity:
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and likewise see our selves risen with Christ, by faith, unto the glory of God, seeking the things that are above, where Christ now fitteth at the right hand of God, in the glory of the majesty on high.
and likewise see our selves risen with christ, by faith, unto the glory of God, seeking the things that Are above, where christ now fits At the right hand of God, in the glory of the majesty on high.
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We doe not onely, by this, hold forth Christs death and resurrection, by acting faith in it, that we shall receive virtue by it,
We do not only, by this, hold forth Christ death and resurrection, by acting faith in it, that we shall receive virtue by it,
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but see our selvs also planted into the same similitude of Christs sufferings and exaltations.
but see our selves also planted into the same similitude of Christ sufferings and exaltations.
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Fiftly, It is a sweet and comfortable assurance of the resurrection of our bodies from the grave;
Fifty, It is a sweet and comfortable assurance of the resurrection of our bodies from the grave;
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We are buried with him, and shall be raised from the grave by him:We Are buried with him, and shall be raised from the grave by him:
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as sure as our bodies are raised from the water, shall our bodies be raised from the grave.
as sure as our bodies Are raised from the water, shall our bodies be raised from the grave.
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Sixtly, By this they visibly demonstrate themselves to have put on Christ, Gal. 3. 27. As many of you as have beene baptized into Christ, have put on Christ.
Sixty, By this they visibly demonstrate themselves to have put on christ, Gal. 3. 27. As many of you as have been baptised into christ, have put on christ.
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This putting on Christ is by faith, by which we are the children of God; but the visible demonstration of it is in Baptisme of water:
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:
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and by faith in this outward ordinance, have we communion and fellowship with Christ, having put him on as a garment, to cover our nakednesse;
and by faith in this outward Ordinance, have we communion and fellowship with christ, having put him on as a garment, to cover our nakedness;
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as an ornament, to adorne our persons; as a shield and buckler, to secure us: we are in this ordinance baptized into Christ under a two-fold consideration.
as an ornament, to adorn our Persons; as a shield and buckler, to secure us: we Are in this Ordinance baptised into christ under a twofold consideration.
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1. In that we are baptized into the love, life, joy, peace, mystery and righteousnesse of Christ:
1. In that we Are baptised into the love, life, joy, peace, mystery and righteousness of christ:
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we, by faith in that ordinance, may see our selves encompassed about with a love, and united to Christ;
we, by faith in that Ordinance, may see our selves encompassed about with a love, and united to christ;
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For by one spirit are wee all baptized into one body, 1 Cor. 12. 13. We visibly demonstrate our selves, by Baptisme, to be of Christs sheepe;For by one Spirit Are we all baptised into one body, 1 Cor. 12. 13. We visibly demonstrate our selves, by Baptism, to be of Christ sheep;
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as invisibly by the spirit, we are dipped, plunged or interested into that spirituall body whereof Christ is the head.
as invisibly by the Spirit, we Are dipped, plunged or interested into that spiritual body whereof christ is the head.
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2. In that by baptisme, we visibly give up our names to Christ, acknowledging him to be our Lord;
2. In that by Baptism, we visibly give up our names to christ, acknowledging him to be our Lord;
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his will to be our law; his law our life; by this we acknowledge his soveraignty, his excellency:
his will to be our law; his law our life; by this we acknowledge his sovereignty, his excellency:
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by this we resigne up our selves to him; wearing his livery; whereby he distinguishes his people in a speciall manner from the world:
by this we resign up our selves to him; wearing his livery; whereby he Distinguishes his people in a special manner from the world:
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Therefore saith Christ, Goe teach all Nations, baptizing them in or into the name of the Father, Son and Holy Ghost:
Therefore Says christ, Go teach all nations, baptizing them in or into the name of the Father, Son and Holy Ghost:
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That is to say, by Baptisme we are consecrated or set apart, unto the Father, Son, and Spirit;
That is to say, by Baptism we Are consecrated or Set apart, unto the Father, Son, and Spirit;
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and are visibly baptized into the profession of Jesus, of the mystery and spirit of Jesus.
and Are visibly baptised into the profession of jesus, of the mystery and Spirit of jesus.
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This Paul explaines, where hee saith, He thankes God he baptized no more of the Corinths, lest they should say, he baptized them into his name, that is,
This Paul explains, where he Says, He thanks God he baptised no more of the Corinths, lest they should say, he baptised them into his name, that is,
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lest they should have Idolized him, attributed that to him, which is proper to God,
lest they should have Idolized him, attributed that to him, which is proper to God,
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lest they should say, they were his Disciples or his members, or call themselves by his name.
lest they should say, they were his Disciples or his members, or call themselves by his name.
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Lastly, the end of this, as all other Ordinances, is to glorifie God;
Lastly, the end of this, as all other Ordinances, is to Glorify God;
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God will be glorified by thy hands in ministring to thy owne, or the Saints necessities;
God will be glorified by thy hands in ministering to thy own, or the Saints necessities;
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by thy foot in carrying thee forth to preach: For how beautifull are the feet of him that bringeth glad tydings:
by thy foot in carrying thee forth to preach: For how beautiful Are the feet of him that brings glad tidings:
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by thy spirit in believing, by thy soule and body in being baptized;
by thy Spirit in believing, by thy soul and body in being baptised;
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for we are not our owne, but are bought with a price, that wee should glorifie God in soule, body and spirit.
for we Are not our own, but Are bought with a price, that we should Glorify God in soul, body and Spirit.
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Chap. IV. Discourseth of the Administrator, and proper subjects of Baptisme.
Chap. IV. Discourseth of the Administrator, and proper subject's of Baptism.
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IF you call to minde what I have already declared, concerning the ministry to the world, you will see who are true Administrators;
IF you call to mind what I have already declared, Concerning the Ministry to the world, you will see who Are true Administrators;
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but to speake a little more fully of this, they are twofold. First, Such who are immediately stirred up by God, to preach the Gospell of Christ:
but to speak a little more Fully of this, they Are twofold. First, Such who Are immediately stirred up by God, to preach the Gospel of christ:
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those having a power to baptize into or in the name of Christ: of this sort were the eleven Disciples, Marke ult: Philip, who preached and baptized:
those having a power to baptise into or in the name of christ: of this sort were the eleven Disciples, Mark ult: Philip, who preached and baptised:
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Ananias, who preached to Paul, and baptized him: Peter, who preached to the Gentiles, and baptized them:Ananias, who preached to Paul, and baptised him: Peter, who preached to the Gentiles, and baptised them:
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Paul himselfe, who preached and baptized divers, Acts 16. Secondly, Such as are sent forth by the Church of Christ;Paul himself, who preached and baptised diverse, Acts 16. Secondly, Such as Are sent forth by the Church of christ;
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they may preach the Gospell, and administer this Ordinance:
they may preach the Gospel, and administer this Ordinance:
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thus was Barnabas sent from Jerusalem to Antioch, being a good man, and full of the spirit:
thus was Barnabas sent from Jerusalem to Antioch, being a good man, and full of the Spirit:
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Thus was Paul and Barnabas separated by the Church for the worke of the Lord. Thus was Paul and Barnabas separated by the Church for the work of the Lord.
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Now I desire you to minde this, that the power calling and enabling any to preach the Gospell and baptize, is no other but the same power for the nature of it, that carried out,
Now I desire you to mind this, that the power calling and enabling any to preach the Gospel and baptise, is no other but the same power for the nature of it, that carried out,
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and enabled the Apostles and Evangelists of old to preach and baptize:
and enabled the Apostles and Evangelists of old to preach and baptise:
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I say, the Church hath power to appoint or separate any, whom God hath made willing & able to do this as a part of the work of the Lord;
I say, the Church hath power to appoint or separate any, whom God hath made willing & able to do this as a part of the work of the Lord;
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for Baptisme of water is an ordinance, in relation to Church fellowship, which is visible.
for Baptism of water is an Ordinance, in Relation to Church fellowship, which is visible.
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And surely the Church is not destitute of power for the accomplishment of that which is so necessary in visible fellowship;
And surely the Church is not destitute of power for the accomplishment of that which is so necessary in visible fellowship;
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namely, the administration of that Ordinance.
namely, the administration of that Ordinance.
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It is true, say some, many may preach the Gospell, but are there any who so preach it as the Apostles did? for the word in the Greeke, speaking of the Apostles preached, is, NONLATINALPHABET; 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,;
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So saith Christ in his Commission, NONLATINALPHABET: Preach the Gospell: which holds forth a preaching with authority, having a message to deliver;
So Says christ in his Commission,: Preach the Gospel: which holds forth a preaching with Authority, having a message to deliver;
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which word comes from NONLATINALPHABET, which signifies, a Gryer: So that the Apostles preached even by way of Preclamation, as it were:
which word comes from, which signifies, a Gryer: So that the Apostles preached even by Way of Preclamation, as it were:
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But speaking of the scattered brethren, Acts 2. It is said, They went NONLATINALPHABET, that is, Preaching after such a manner as any other might doe; declaring the Gospell of peace:
But speaking of the scattered brothers, Acts 2. It is said, They went, that is, Preaching After such a manner as any other might do; declaring the Gospel of peace:
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but so, that the administration of Baptisme is tyed to such who preach in the first sense,
but so, that the administration of Baptism is tied to such who preach in the First sense,
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and not to them that preach in the latter sense. and not to them that preach in the latter sense.
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In answer to this objection, I say, That the Greeke words, NONLATINALPHABET, and NONLATINALPHABET, are promiscuously used in the Scripture:
In answer to this objection, I say, That the Greek words,, and, Are promiscuously used in the Scripture:
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So that from them there is no good ground of such a scruple; for in the 8th. of Acts, verse 15. the word, NONLATINALPHABET, is used, as it is said there, NONLATINALPHABET;
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,;
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but verse 8. we shall see the same preaching of Philip to be held forth by the word NONLATINALPHABET;
but verse 8. we shall see the same preaching of Philip to be held forth by the word;
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for there it is said, They believed Philip NONLATINALPHABET, Evangelizing or preaching the things that concerne the Kingdome of God.
for there it is said, They believed Philip, Evangelizing or preaching the things that concern the Kingdom of God.
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The same word is likewise used in the last verse: And so Paul expresseth the true nature of his preaching by the same word, saying, NONLATINALPHABET.
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,.
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Sometimes we finde the preaching of the Gospell to be expressed by NONLATINALPHABET, as Acts 8. 25. so Acts 11. 19. There it is written, They went NONLATINALPHABET, preaching the word to none but the Jewes:
Sometime 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:
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By which it is evident, that the preaching the Gospell is not so restrained to one particular word;
By which it is evident, that the preaching the Gospel is not so restrained to one particular word;
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as no other word is sufficient for the holding of it forth. But further, the word, NONLATINALPHABET, signifies a preaching a joyfull message, like a good messenger:
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:
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from which I shall conclude that the Preacher of the Gospell:
from which I shall conclude that the Preacher of the Gospel:
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He that believeth and is baptized, shall be saved, is the true administrator of this Ordinance.He that Believeth and is baptised, shall be saved, is the true administrator of this Ordinance.
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But may some say, Many that have professed to be the true administrators of this Ordinance, and have administred it upon severall persons, doe now deny it: 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:
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so that except there be some visible, miraculous demonstration between them that doe truly preach the truth, who are really sent of God;
so that except there be Some visible, miraculous demonstration between them that do truly preach the truth, who Are really sent of God;
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and them that onely seeme to be so, and in truth are not;
and them that only seem to be so, and in truth Are not;
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we are like to be deceived in the Administrator, and so the Ordinance will be without effect. In answer to this;we Are like to be deceived in the Administrator, and so the Ordinance will be without Effect. In answer to this;
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Grant that many may fall from what they professe, and professe what they doe not really enjoy,
Grant that many may fallen from what they profess, and profess what they do not really enjoy,
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and seeme to be what they are not: Yet notwithstanding we need not expect miracles of distinction, nor question our Baptisme;
and seem to be what they Are not: Yet notwithstanding we need not expect Miracles of distinction, nor question our Baptism;
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for mens denying what they professe, it is neither a new nor a strange thing: many in the Apostles dayes did so;
for men's denying what they profess, it is neither a new nor a strange thing: many in the Apostles days did so;
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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.
and Judas, one of the twelve, fell from his profession and Ministry too; yet the Doctrine that Judas was commanded to preach, did not fallen in his fallen.
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Suppose a wicked man may speake the truth to thee, who wast ignorant of it,
Suppose a wicked man may speak the truth to thee, who waste ignorant of it,
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and God should make that truth to be powerfull in thee, and that many should afterward deny it:
and God should make that truth to be powerful in thee, and that many should afterwards deny it:
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shall their unbeliefe and back-sliding make the faith of God of none effect? God forbid;
shall their unbelief and backsliding make the faith of God of none Effect? God forbid;
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So if a man preach, thou oughtest to be baptized, and thou dost submit to the will of God,
So if a man preach, thou Ought to be baptised, and thou dost submit to the will of God,
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if he denies it, thy Baptisme is true;
if he Denies it, thy Baptism is true;
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for indeed it is not essentially necessary to the administration of Ordinance of Baptisme, that the administrator should be such a one that shall never deny the truth;
for indeed it is not essentially necessary to the administration of Ordinance of Baptism, that the administrator should be such a one that shall never deny the truth;
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for if so, it must be revealed from heaven, who shall continue before we may be assured of a true Minister, which we have no ground in all the Scripture to expect;
for if so, it must be revealed from heaven, who shall continue before we may be assured of a true Minister, which we have no ground in all the Scripture to expect;
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neither is that any ground at all for us to submit to that or any ministry.
neither is that any ground At all for us to submit to that or any Ministry.
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Visible appearances are the ground of visible administrations, and our faith and practise is not tyed to the persons of any,
Visible appearances Are the ground of visible administrations, and our faith and practice is not tied to the Persons of any,
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but to the doctrine of Jesus Christ:
but to the Doctrine of jesus christ:
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So that if any one comes in the name of a Disciple, preaching the doctrine of Christ,
So that if any one comes in the name of a Disciple, preaching the Doctrine of christ,
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and God makes us to see it our duty to conforme to his doctrine, wee should not question so much his calling,
and God makes us to see it our duty to conform to his Doctrine, we should not question so much his calling,
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as manifest our ready conformity to the will God.
as manifest our ready conformity to the will God.
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I shall onely add this, to this particular, that I cannot finde, that Gods people were ever made uncapable of doing their duty for want of an administrator:
I shall only add this, to this particular, that I cannot find, that God's people were ever made uncapable of doing their duty for want of an administrator:
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But the same God, that enjoynes the observation of a command, likewise provides a sutable way for the execution thereof.
But the same God, that enjoins the observation of a command, likewise provides a suitable Way for the execution thereof.
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8. The next thing to be spoken to, are the subjects of Baptisme;
8. The next thing to be spoken to, Are the subject's of Baptism;
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which, without guesses, suppositions, or strained consequences, we shall finde plainly discovered to be Saints, visible professors, believers: which, without Guesses, suppositions, or strained consequences, we shall find plainly discovered to be Saints, visible professors, believers:
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Therefore saith the Scriptures, He that believeth and is baptized:
Therefore Says the Scriptures, He that Believeth and is baptised:
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Baptisme followes faith, as Peter evidently demonstrated, (when the Eunuch asked, What hindred that he might not be baptized) saying, If thou believest with all thy heart, thou mayst.
Baptism follows faith, as Peter evidently demonstrated, (when the Eunuch asked, What hindered that he might not be baptised) saying, If thou Believest with all thy heart, thou Mayest.
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So it is said, that Crispus and many Corinthians believed and were baptized: they are such that repent and gladly receive the word:
So it is said, that Crispus and many Corinthians believed and were baptised: they Are such that Repent and gladly receive the word:
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these, and these onely, are the true subjects of Baptisme. But may some say, It is true, visible believers are subjects of Baptisme;
these, and these only, Are the true subject's of Baptism. But may Some say, It is true, visible believers Are subject's of Baptism;
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so also are the Infants of believing parents:
so also Are the Infants of believing Parents:
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therefore you doe amisse to restrain it to them that make an outward profession of the Gospell. Therefore you do amiss to restrain it to them that make an outward profession of the Gospel.
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These late yeares have so abounded in this controversy, that I might well spare my labour of answering any other wayes to it then by advising thee to consider what hath beene written by others:
These late Years have so abounded in this controversy, that I might well spare my labour of answering any other ways to it then by advising thee to Consider what hath been written by Others:
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but, seeing it remaines still an objection, I shall endeavour briefly to remove it out of thy way;
but, seeing it remains still an objection, I shall endeavour briefly to remove it out of thy Way;
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and therefore will shew thee, that infants are not the subjects of Baptisme; which I shall onely demonstrate by two Arguments.
and Therefore will show thee, that Infants Are not the subject's of Baptism; which I shall only demonstrate by two Arguments.
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First, Those persons are onely to be baptized, whom Christ gave a Commission to his Disciples to baptize.
First, Those Persons Are only to be baptised, whom christ gave a Commission to his Disciples to baptise.
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But Christ gave a Commission to his Disciples to baptize none but visible professors of the Gospell of Christ.
But christ gave a Commission to his Disciples to baptise none but visible professors of the Gospel of christ.
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Ergo, Onely professors of faith are to be baptized, and so not children, because they cannot professe faith.Ergo, Only professors of faith Are to be baptised, and so not children, Because they cannot profess faith.
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The major, or the former proposition, is evident;
The Major, or the former proposition, is evident;
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for if they baptized others then Christ commanded them, they set up an Ordinance of their owne,
for if they baptised Others then christ commanded them, they Set up an Ordinance of their own,
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and were guilty of will-worship, and taught for the Doctrines of God their owne traditions.
and were guilty of will-worship, and taught for the Doctrines of God their own traditions.
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If any one shall deny this, I desire he would shew me in the Scripture, where the Lord Jesus hath declared his approbation of any mans setting up an Ordiance in his owne house, which he himselfe enjoyned not with the reasons for such an assertion,
If any one shall deny this, I desire he would show me in the Scripture, where the Lord jesus hath declared his approbation of any men setting up an Ordinance in his own house, which he himself enjoined not with the Reasons for such an assertion,
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and we will fully consider of the matter.
and we will Fully Consider of the matter.
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The second proposition is likewise cleare, if we consider the Commission given to his Disciples to baptize, we shall see the persons expresly denominated to be believers:
The second proposition is likewise clear, if we Consider the Commission given to his Disciples to baptise, we shall see the Persons expressly denominated to be believers:
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as first, that in Mathew, where Christ saith, Goe teach all Nations, baptizing them. From whence many, though exceeding ignorantly, lay a foundation for infant sprinkling;
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;
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concluding all nations are to be baptized; and infants are a part of nations:
concluding all Nations Are to be baptised; and Infants Are a part of Nations:
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therefore to be baptized, not knowing, they may as well conclude all Heathens, Infidels, Barbarians, Idolaters,
Therefore to be baptised, not knowing, they may as well conclude all heathens, Infidels, Barbarians, Idolaters,
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and the worst of men, or any part of the Nations, may be baptized by the same argument:
and the worst of men, or any part of the nations, may be baptised by the same argument:
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but the truth is, these words are a cleare deniall of infant Baptisme; for they are first commanded to teach the Nations, and then baptize them;
but the truth is, these words Are a clear denial of infant Baptism; for they Are First commanded to teach the nations, and then baptise them;
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that is to say, them that are taught;
that is to say, them that Are taught;
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as it is in the Greek, NONLATINALPHABET, that word, NONLATINALPHABET, is to be referred to NONLATINALPHABET, included in the verb;
as it is in the Greek,, that word,, is to be referred to, included in the verb;
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and that this may appeare to be the cleare minde of the spirit, we will shew you it cannot be meant otherwise;
and that this may appear to be the clear mind of the Spirit, we will show you it cannot be meant otherwise;
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for if he meanes not them that are taught, then they have a command to baptize unbelieuers;
for if he means not them that Are taught, then they have a command to baptise unbelieuers;
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which surely no man that pretends to know Christ, dares to affirme.
which surely no man that pretends to know christ, dares to affirm.
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But say some, they are to baptize those that they teach, which teaching is their outward declaration of the Word; But say Some, they Are to baptise those that they teach, which teaching is their outward declaration of the Word;
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so that to whom they outwardly preach the word they may administer baptism. so that to whom they outwardly preach the word they may administer Baptism.
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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;
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;
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they were to make Disciples as instruments in the hand of God, as coworkers with the Lord,
they were to make Disciples as Instruments in the hand of God, as coworkers with the Lord,
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and them they were to baptize;
and them they were to baptise;
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and if it should bemeant to al to whom the Word was to be preached whethey believe or no, this excludes Infants,
and if it should bemeant to all to whom the Word was to be preached whethey believe or no, this excludes Infants,
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except we affirme we are to preach the Gospel to Infants of daies, that are not capable of understanding our words, which I think will never be-proved;
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;
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and as it excludes them, it includes all unbelievers, who hear the word and obey it not, which is contrary to truth.
and as it excludes them, it includes all unbelievers, who hear the word and obey it not, which is contrary to truth.
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Again, in that Scripture in Marke, Goe preach the Gospel to every creature, and he that believeth and is baptized shall be saved, Faith is still put before Baptisme; if any shall yet say Christ gives a Commission to Baptize any other then Believers, let them set down where it was given,
Again, in that Scripture in Mark, Go preach the Gospel to every creature, and he that Believeth and is baptised shall be saved, Faith is still put before Baptism; if any shall yet say christ gives a Commission to Baptise any other then Believers, let them Set down where it was given,
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and when, and we will seriously weigh that Commission.
and when, and we will seriously weigh that Commission.
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The second and last argument I shall at present propound (though the first alone is sufficient) against Infants Baptisme is this,
The second and last argument I shall At present propound (though the First alone is sufficient) against Infants Baptism is this,
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That which confounds the Church and the world making them both one, is altogether unlawfull. But Baptisme of Infants doth confound the Church and the world together, therefore unlawfull.
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.
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The first, is evident, and so is the second, if we consider that all men by naturall generation, are but of this world naturall;
The First, is evident, and so is the second, if we Consider that all men by natural generation, Are but of this world natural;
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a naturall man begets a sonne in his own likenesse: no man is born a Saint by virtue of his naturall birth;
a natural man begets a son in his own likeness: no man is born a Saint by virtue of his natural birth;
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the children of Believers and unbelievers are all in one state in respect of visible appearance.
the children of Believers and unbelievers Are all in one state in respect of visible appearance.
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But may some say, that children of Believers are in the Covenant, and so are not of the world; therefore they may be Baptized. But may Some say, that children of Believers Are in the Covenant, and so Are not of the world; Therefore they may be Baptised.
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If they are in the Covenant, they are either in the Covenant of grace, or some outward Covenant of Church Ordinances,
If they Are in the Covenant, they Are either in the Covenant of grace, or Some outward Covenant of Church Ordinances,
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if any say, they are in the covenant of grace; I say, they are, all of them so, or some of them so;
if any say, they Are in the Covenant of grace; I say, they Are, all of them so, or Some of them so;
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that all are not so, consider what is said of Esau Ro. 9. and indeed election is no ground of Baptisme to be administred, but profession:
that all Are not so, Consider what is said of Esau Ro. 9. and indeed election is no ground of Baptism to be administered, but profession:
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but if you say they are in an outward Covenant; I demand the proofe of such a Covenant in the Gospel:
but if you say they Are in an outward Covenant; I demand the proof of such a Covenant in the Gospel:
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but if any say, there was an outward Covenant of Churchfellowship with Abrahams natural seed, so now with the natural seed of all believers:
but if any say, there was an outward Covenant of Church fellowship with Abrahams natural seed, so now with the natural seed of all believers:
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be not too hasty in your conclusions, consider the Scripture, there is now no Seed of Abraham according to the flesh, who are the onely people of God; but if we believe, we are Abrahams children;
be not too hasty in your conclusions, Consider the Scripture, there is now no Seed of Abraham according to the Flesh, who Are the only people of God; but if we believe, we Are Abrahams children;
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so that as Abrahams naturall seed enjoyed many jewish priviledges; so now, Abrahams spirituall seed enjoy spirituall priviledges:
so that as Abrahams natural seed enjoyed many jewish privileges; so now, Abrahams spiritual seed enjoy spiritual privileges:
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Abraham was in a double capacity;Abraham was in a double capacity;
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as a Father of many Nations in the flesh, to whom pertained Circumcision, the giving thelaw, &c. as a Father of the faithfull,
as a Father of many nations in the Flesh, to whom pertained Circumcision, the giving thelaw, etc. as a Father of the faithful,
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and so believers are only his seed.
and so believers Are only his seed.
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But the promise is said to be unto them, Acts 2. 38. The promise is to you and to your children; therefore if the promise be unto them, But the promise is said to be unto them, Acts 2. 38. The promise is to you and to your children; Therefore if the promise be unto them,
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why may not they have the Seale of the promise? Consider in answer to this, two things.why may not they have the Seal of the promise? Consider in answer to this, two things.
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1. Those to whom the promise is made, are commanded, first to repent and be baptized;
1. Those to whom the promise is made, Are commanded, First to Repent and be baptised;
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so that if the bare being in the promise without reference to faith was a sufficient ground for the Apostle to baptize them;
so that if the bore being in the promise without Referente to faith was a sufficient ground for the Apostle to baptise them;
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I see not to what purpose he exhorts them first to repent.
I see not to what purpose he exhorts them First to Repent.
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Secondly, consider the restriction of the promise, 'tis even to as many as the Lord our God shall call;
Secondly, Consider the restriction of the promise, it's even to as many as the Lord our God shall call;
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which must be restrained only to them, whether you take the promise to be meant of remission of sins;
which must be restrained only to them, whither you take the promise to be meant of remission of Sins;
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for this is given to no man but upon believing, or if you mean outward ordinances, they are onely for the called;
for this is given to no man but upon believing, or if you mean outward ordinances, they Are only for the called;
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baptisme, Church fellowship, breaking bread, prayer, all are for the called who are onely able to act faith in them.
Baptism, Church fellowship, breaking bred, prayer, all Are for the called who Are only able to act faith in them.
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But children were circumcised; and Baptisme comes in the roome of Circumcision, therefore may children be baptized. But children were circumcised; and Baptism comes in the room of Circumcision, Therefore may children be baptised.
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This reasoning from Circumcision to Baptisme of Infants will not hold, for if you say the ground of both is the same,
This reasoning from Circumcision to Baptism of Infants will not hold, for if you say the ground of both is the same,
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and say they were circumcised because in the Covenant, and so children Baptized: if by Covenant you mean the promise of eternall life, that was not the ground of circumcising any;
and say they were circumcised Because in the Covenant, and so children Baptised: if by Covenant you mean the promise of Eternal life, that was not the ground of circumcising any;
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for many were in that covenant that were never circumcised;
for many were in that Covenant that were never circumcised;
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for in truth 'twas not the Covenant, but the command of God that was & is the ground of submitting to any Ordinance:
for in truth 'twas not the Covenant, but the command of God that was & is the ground of submitting to any Ordinance:
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but if you say, the Covenant was an outward promise of Canaan, and so circumcision a seal of that;
but if you say, the Covenant was an outward promise of Canaan, and so circumcision a seal of that;
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it nothing proves children to be baptized: for as a fleshly promise was made to carnall persons,
it nothing Proves children to be baptised: for as a fleshly promise was made to carnal Persons,
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yet in a sense, all holy (for Israel was a holy Nation) so a spirituall promise is to spirituall christians, the true spirituall seed of Isaac, of the Lord Jesus.
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.
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But further, if this outward Covenant, be the ground of circumcision, why then were not females circumcised as wel as males,
But further, if this outward Covenant, be the ground of circumcision, why then were not females circumcised as well as males,
p-acp jc, cs d j n1, vbb dt n1 pp-f n1, uh-crq av vbdr xx n2-jn vvn a-acp av c-acp n2-jn,
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except you will deny them to be in the Covenant:
except you will deny them to be in the Covenant:
c-acp pn22 vmb vvi pno32 pc-acp vbi p-acp dt n1:
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but if you say, the Covenant was a Covenant of outward Ordinances, of which circumcision was a signe,
but if you say, the Covenant was a Covenant of outward Ordinances, of which circumcision was a Signen,
cc-acp cs pn22 vvb, dt n1 vbds dt n1 pp-f j n2, pp-f r-crq n1 vbds dt n1,
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and those Ordinances were the ground of circumcision;
and those Ordinances were the ground of circumcision;
cc d n2 vbdr dt n1 pp-f n1;
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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 likewise demand I whither 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,
av av vvb pns11 cs cst cs d n1 vbb dt n1 pp-f n1, d cst vbr p-acp d n1 vmd xx pc-acp vbi vvn? cs pn22 vvb pns32 vmd xx,
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then that is not a sufficient ground of circumcision:
then that is not a sufficient ground of circumcision:
av cst vbz xx dt j n1 pp-f n1:
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but if you say they ought, then why are not the females circumcised? except you deny them to have a right to the Covenant, which I judge you will not doe.
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.
cc-acp cs pn22 vvb pns32 vmd, av q-crq vbr xx dt n2-jn j-vvn? c-acp pn22 vvb pno32 pc-acp vhi dt j-jn p-acp dt n1, r-crq pns11 vvb pn22 vmb xx vdi.
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The truth is, there is nothing more evident then this, that it was and is the command of God;
The truth is, there is nothing more evident then this, that it was and is the command of God;
dt n1 vbz, pc-acp vbz pix av-dc j cs d, cst pn31 vbds cc vbz dt n1 pp-f np1;
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which is, the true and sufficient ground to administer any Ordinance upon.
which is, the true and sufficient ground to administer any Ordinance upon.
r-crq vbz, dt j cc j n1 pc-acp vvi d n1 p-acp.
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But further, if the Covenant was the ground of it, why was Ishmael circumcised, who was the child of the Bond-woman, who was cast out? and why were not believers circumcised, who were in the Covenant, though not in Abrahams family;
But further, if the Covenant was the ground of it, why was Ishmael circumcised, who was the child of the Bondwoman, who was cast out? and why were not believers circumcised, who were in the Covenant, though not in Abrahams family;
p-acp jc, cs dt n1 vbds dt n1 pp-f pn31, q-crq vbds np1 vvn, r-crq vbds dt n1 pp-f dt n1, r-crq vbds vvn av? cc q-crq vbdr xx n2 vvn, r-crq vbdr p-acp dt n1, cs xx p-acp npg1 n1;
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as Lot, Job, and others? much more might be said of this, if that I could now stand to enlarge my selfe.
as Lot, Job, and Others? much more might be said of this, if that I could now stand to enlarge my self.
c-acp n1, np1, cc n2-jn? d dc vmd vbi vvn pp-f d, cs cst pns11 vmd av vvi pc-acp vvi po11 n1.
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But yet some say, Circumcision came in the roome of Baptisme; and so those persons that might be circumcised, may also be baptized: But yet Some say, Circumcision Come in the room of Baptism; and so those Persons that might be circumcised, may also be baptised:
p-acp av d vvb, n1 vvd p-acp dt n1 pp-f n1; cc av d n2 cst vmd vbi vvn, vmb av vbi vvn:
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which proves the Baptisme of Infants. which Proves the Baptism of Infants.
r-crq vvz dt n1 pp-f n2.
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In answer to this, I say, First, That the Scripture saith not, that Baptisme came in the roome of Circumcision;
In answer to this, I say, First, That the Scripture Says not, that Baptism Come in the room of Circumcision;
p-acp n1 p-acp d, pns11 vvb, ord, cst dt n1 vvz xx, cst n1 vvd p-acp dt n1 pp-f n1;
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for that place which men usually urge to prove it, viz: Coloss. 2. 11, 12. proves no such matter;
for that place which men usually urge to prove it, videlicet: Coloss. 2. 11, 12. Proves no such matter;
p-acp d n1 r-crq n2 av-j vvb pc-acp vvi pn31, av: np1 crd crd, crd vvz dx d n1;
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for truly if we minde that place, the Apostle there shewes how that the circumcision of the flesh made with hands, is not that which cleanseth us,
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 Cleanseth us,
c-acp av-j cs pns12 vvi d n1, dt n1 a-acp n2 c-crq d dt n1 pp-f dt n1 vvd p-acp n2, vbz xx d r-crq vvz pno12,
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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;
but this the circumcision of the heart; that is to say, the cutting off or destroying those Lustiest and corruptions that Are in the body of the Flesh;
cc-acp pn31|vbz dt n1 pp-f dt n1; cst vbz pc-acp vvi, dt vvg a-acp cc vvg d n2 cc n2 cst vbr p-acp dt n1 pp-f dt n1;
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Which is by the Circumcision of Christ. If we seriously consider it, we shall finde circumcision ended in Christ;Which is by the Circumcision of christ. If we seriously Consider it, we shall find circumcision ended in christ;
r-crq vbz p-acp dt n1 pp-f np1. cs pns12 av-j vvb pn31, pns12 vmb vvi n1 vvn p-acp np1;
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for he kept the whole Law, to which circumcision bound the Jews, and fulfilled it for us:
for he kept the Whole Law, to which circumcision bound the jews, and fulfilled it for us:
c-acp pns31 vvd dt j-jn n1, p-acp r-crq n1 vvd dt np2, cc vvd pn31 p-acp pno12:
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And whereas the Apostle saith, Buried with him in Baptisme, wherein also yee are risen with him through the faith of the operation of God:
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:
cc cs dt n1 vvz, vvn p-acp pno31 p-acp n1, c-crq av pn22 vbr vvn p-acp pno31 p-acp dt n1 pp-f dt n1 pp-f np1:
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He goeth forward to confirme them in this, that their compleatnesse was in the death and resurrection of Christ, which they held forth in Baptisme.
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.
pns31 vvz av-j pc-acp vvi pno32 p-acp d, cst po32 n1 vbds p-acp dt n1 cc n1 pp-f np1, r-crq pns32 vvd av p-acp n1.
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I professe seriously, I have weighed that Scripture, and can finde no other ground to judge, it proves Baptisme to come in the place of circumcision then this,
I profess seriously, I have weighed that Scripture, and can find no other ground to judge, it Proves Baptism to come in the place of circumcision then this,
pns11 vvb av-j, pns11 vhb vvn d n1, cc vmb vvi dx j-jn n1 pc-acp vvi, pn31 vvz n1 pc-acp vvi p-acp dt n1 pp-f n1 av d,
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because Baptisme followes in the next verse; which if that were a good argument to prove it, we might as well say,
Because Baptism follows in the next verse; which if that were a good argument to prove it, we might as well say,
c-acp n1 vvz p-acp dt ord n1; r-crq cs d vbdr dt j n1 pc-acp vvi pn31, pns12 vmd a-acp av vvi,
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because in the sixth verse of the said 2. of Coloss. it is written, As ye have therefore received Christ the Lord, so walke ye in him;
Because in the sixth verse of the said 2. of Coloss. it is written, As you have Therefore received christ the Lord, so walk you in him;
c-acp p-acp dt ord n1 pp-f dt j-vvn crd pp-f np1 pn31 vbz vvn, p-acp pn22 vhb av vvn np1 dt n1, av vvb pn22 p-acp pno31;
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and in the seventh verse, Rooted and built up in him, and stablished in the faith, &c. that to be rooted and built up in Christ, comes in the roome and place of walking in Christ,
and in the seventh verse, Rooted and built up in him, and established in the faith, etc. that to be rooted and built up in christ, comes in the room and place of walking in christ,
cc p-acp dt ord n1, vvn cc vvn a-acp p-acp pno31, cc vvd p-acp dt n1, av cst pc-acp vbi vvn cc vvn a-acp p-acp np1, vvz p-acp dt n1 cc n1 pp-f vvg p-acp np1,
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and so walking in Christ must cease, because we are rooted in Christ, which would be strange doctrine:
and so walking in christ must cease, Because we Are rooted in christ, which would be strange Doctrine:
cc av vvg p-acp np1 vmb vvi, c-acp pns12 vbr vvn p-acp np1, r-crq vmd vbi j n1:
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I confesse there may be some allusion between baptism and Circumcision, but that the one should answer the other in every particular, is quite contrary to Scripture,
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 Scripture,
pns11 vvb a-acp vmb vbi d n1 p-acp n1 cc n1, cc-acp cst dt pi vmd vvi dt j-jn p-acp d j, vbz av j-jn p-acp n1,
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or that Circumcision succeeds baptisme, I see no proof of it, but rather the contrary;
or that Circumcision succeeds Baptism, I see no proof of it, but rather the contrary;
cc d n1 vvz n1, pns11 vvb dx n1 pp-f pn31, cc-acp av-c dt j-jn;
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for I shall shew you cleerly, that there is no ground at all to baptize infants now, because they were then Circumeesed; which I thus prove.
for I shall show you clearly, that there is no ground At all to baptise Infants now, Because they were then Circumeesed; which I thus prove.
c-acp pns11 vmb vvi pn22 av-j, cst pc-acp vbz dx n1 p-acp d pc-acp vvi n2 av, c-acp pns32 vbdr av vvn; r-crq pns11 av vvi.
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First, I say, for Circumcision of infants it was expresly commanded of God, but tis not so in the baptism of infants. Secondly.
First, I say, for Circumcision of Infants it was expressly commanded of God, but this not so in the Baptism of Infants. Secondly.
ord, pns11 vvb, p-acp n1 pp-f n2 pn31 vbds av-j vvn pp-f np1, cc-acp pn31|vbz xx av p-acp dt n1 pp-f n2. ord.
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The male was only to be Circumcised, but both male and female beleeving in Christ, are to be baptized.
The male was only to be Circumcised, but both male and female believing in christ, Are to be baptised.
dt n-jn vbds av-j pc-acp vbi j-vvn, cc-acp d j-jn cc n-jn vvg p-acp np1, vbr pc-acp vbi vvn.
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Thirdly, The command for Circumcision was not the institution of baptisme, which is evident, for that those persons who were circumcised, were by another commission commanded to be baptized,
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 baptised,
ord, dt n1 p-acp n1 vbds xx dt n1 pp-f n1, r-crq vbz j, c-acp cst d n2 r-crq vbdr vvn, vbdr p-acp j-jn n1 vvd pc-acp vbi vvn,
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neither did baptisme put an end to Circumcision, for both were in use under John Baptist together:
neither did Baptism put an end to Circumcision, for both were in use under John Baptist together:
av-dx vdd n1 vvi dt n1 p-acp n1, p-acp d vbdr p-acp n1 p-acp np1 np1 av:
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againe the subjects of the two ministrations are far different;
again the subject's of the two ministrations Are Far different;
av dt n2-jn pp-f dt crd n2 vbr av-j j;
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the one a naturall see, the other a spirituall seed, now we know no other spirituall seed,
the one a natural see, the other a spiritual seed, now we know no other spiritual seed,
dt pi dt j vvi, dt j-jn dt j n1, av pns12 vvb dx j-jn j n1,
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but beleevers, visibly professing their faith.
but believers, visibly professing their faith.
cc-acp n2, av-j vvg po32 n1.
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Though we have not an expresse command to baptize infants, yet there is a virtuall command in Circumcision. Though we have not an express command to baptise Infants, yet there is a virtual command in Circumcision.
cs pns12 vhb xx dt j n1 pc-acp vvi n2, av pc-acp vbz dt j n1 p-acp n1.
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To this I answer, The conformity to a command must not outgoe the command;
To this I answer, The conformity to a command must not outgo the command;
p-acp d pns11 vvb, dt n1 p-acp dt n1 vmb xx vvi dt n1;
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now if there be any command in Circumcision, it binds only according to the extent of Circumcision, which was only to the males,
now if there be any command in Circumcision, it binds only according to the extent of Circumcision, which was only to the males,
av cs pc-acp vbb d n1 p-acp n1, pn31 vvz av-j vvg p-acp dt n1 pp-f n1, r-crq vbds av-j p-acp dt n2-jn,
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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 to them At eight days old, neither before nor After, so that if Infants were from thence virtually commanded to be baptised, they must be only male Infants,
cc p-acp pno32 p-acp crd n2 j, av-dx p-acp ccx a-acp, av cst cs n2 vbdr p-acp av av-j vvn pc-acp vbi vvn, pns32 vmb vbi av-j j-jn n2,
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and those must be baptized on the eight day;
and those must be baptised on the eight day;
cc d vmb vbi vvn p-acp dt crd n1;
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but surely these virtuall commands are but the streynes of wit, to put a faire glosse on a foule matter, to prop up a rotten house ready to fall.
but surely these virtual commands Are but the streynes of wit, to put a fair gloss on a foul matter, to prop up a rotten house ready to fallen.
cc-acp av-j d j n2 vbr p-acp dt n2 pp-f n1, pc-acp vvi dt j n1 p-acp dt j n1, pc-acp vvi a-acp dt j-vvn n1 j pc-acp vvi.
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But children were dedicated to the Lord formerly, therefore they may be baptized. But children were dedicated to the Lord formerly, Therefore they may be baptised.
p-acp n2 vbdr vvn p-acp dt n1 av-j, av pns32 vmb vbi vvn.
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By the same argument, because the Temple and all the Vessels in it, were dedicated to the Lord, they may be baptized.
By the same argument, Because the Temple and all the Vessels in it, were dedicated to the Lord, they may be baptised.
p-acp dt d n1, c-acp dt n1 cc d dt n2 p-acp pn31, vbdr vvn p-acp dt n1, pns32 vmb vbi vvn.
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Oh that we once would cease to exercise our wit in drawing out institutions, according to our owne inventions, from meere bottomlesse allusions.
O that we once would cease to exercise our wit in drawing out institutions, according to our own Inventions, from mere bottomless allusions.
uh cst pns12 c-acp vmd vvi pc-acp vvi po12 n1 p-acp vvg av n2, vvg p-acp po12 d n2, p-acp j j n2.
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There are many other Arguments which are produced for infant Baptisme; as that of their being holy:
There Are many other Arguments which Are produced for infant Baptism; as that of their being holy:
pc-acp vbr d j-jn n2 r-crq vbr vvn p-acp n1 n1; c-acp d pp-f po32 vbg j:
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and of such is the Kingdome of heaven; and the root is holy, and so are the branches with many other;
and of such is the Kingdom of heaven; and the root is holy, and so Are the branches with many other;
cc pp-f d vbz dt n1 pp-f n1; cc dt n1 vbz j, cc av vbr dt n2 p-acp d n-jn;
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which, in truth, have no force at all to conclude it either a duty, or lawfull to baptize them:
which, in truth, have no force At all to conclude it either a duty, or lawful to baptise them:
r-crq, p-acp n1, vhb dx n1 p-acp d pc-acp vvi pn31 d dt n1, cc j pc-acp vvi pno32:
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at best, they conclude but probably, and not demonstratively;
At best, they conclude but probably, and not demonstratively;
p-acp js, pns32 vvb cc-acp av-j, cc xx av-j;
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which suppositions will not warrant our practise about the administration of such an Ordinance as Baptisme is.
which suppositions will not warrant our practice about the administration of such an Ordinance as Baptism is.
r-crq n2 vmb xx vvi po12 n1 p-acp dt n1 pp-f d dt n1 p-acp n1 vbz.
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If thou desirest a further answer to these or the like objections:
If thou Desirest a further answer to these or the like objections:
cs pns21 vv2 dt av-jc vvi p-acp d cc dt j n2:
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I shall entreate thee to consult seriously, first, with the Scriptures, and then with their writings, who shew its vanity from the Scriptures:
I shall entreat thee to consult seriously, First, with the Scriptures, and then with their writings, who show its vanity from the Scriptures:
pns11 vmb vvi pno21 pc-acp vvi av-j, ord, p-acp dt n2, cc av p-acp po32 n2, r-crq vvb po31 n1 p-acp dt n2:
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as Master Tombes his works, and many others, to which for the present I referre thee.
as Master Tombs his works, and many Others, to which for the present I refer thee.
c-acp n1 n2 po31 n2, cc d n2-jn, p-acp r-crq p-acp dt j pns11 vvb pno21.
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Chap. V. Sheweth the true manner of performing this Ordinance;
Chap. V. Shows the true manner of performing this Ordinance;
np1 np1 vvz dt j n1 pp-f vvg d n1;
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with the right principle and power, that carries a soule forth to the practise of it.
with the right principle and power, that carries a soul forth to the practice of it.
p-acp dt j-jn n1 cc n1, cst vvz dt n1 av p-acp dt n1 pp-f pn31.
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9. THE ninth thing I propounded to speake of, was the true manner of the administration of this Ordinance;
9. THE ninth thing I propounded to speak of, was the true manner of the administration of this Ordinance;
crd dt ord n1 pns11 vvd pc-acp vvi pp-f, vbds dt j n1 pp-f dt n1 pp-f d n1;
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which I will dispatch with as much brevity as I can, and shew you that the true manner is, by dipping or plunging the whole body into the water.
which I will dispatch with as much brevity as I can, and show you that the true manner is, by dipping or plunging the Whole body into the water.
r-crq pns11 vmb vvi p-acp p-acp d n1 c-acp pns11 vmb, cc vvb pn22 d dt j n1 vbz, p-acp vvg cc vvg dt j-jn n1 p-acp dt n1.
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I shall prove this to be the manner, and the onely manner from the Scriptures; and that from a two-fold demonstration.
I shall prove this to be the manner, and the only manner from the Scriptures; and that from a twofold demonstration.
pns11 vmb vvi d pc-acp vbi dt n1, cc dt j n1 p-acp dt n2; cc cst p-acp dt n1 n1.
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1. From the signification of the word. 2. From the nature of the Ordinance. First, From the signification of the word, Baptize;
1. From the signification of the word. 2. From the nature of the Ordinance. First, From the signification of the word, Baptise;
crd p-acp dt n1 pp-f dt n1. crd p-acp dt n1 pp-f dt n1. ord, p-acp dt n1 pp-f dt n1, vvb;
(32) chapter (DIV2)
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it comes from the Greeke word, NONLATINALPHABET, a NONLATINALPHABET, i. e.
it comes from the Greek word,, a, i. e.
pn31 vvz p-acp dt jp n1,, dt, uh. sy.
(32) chapter (DIV2)
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mergo, immergo, which properly signifies to dip, dive, duck or plunge under water, to cover or overwhelme one with water.mergo, immergo, which properly signifies to dip, dive, duck or plunge under water, to cover or overwhelm one with water.
vvb, fw-la, r-crq av-j vvz pc-acp vvi, vvb, n1 cc vvi p-acp n1, pc-acp vvi cc vvb pi p-acp n1.
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Now surely Christ commanding his Disciples to baptize or dip in the water, meanes not that sprinkling shall serve the turne;
Now surely christ commanding his Disciples to baptise or dip in the water, means not that sprinkling shall serve the turn;
av av-j np1 vvg po31 n2 pc-acp vvi cc vvi p-acp dt n1, vvz xx cst vvg vmb vvi dt n1;
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neither is Baptisme ever expressed by the word, NONLATINALPHABET, which properly signifies to sprinkle. I confesse this practise to most carnall heart, seemes strange and ridiculous:
neither is Baptism ever expressed by the word,, which properly signifies to sprinkle. I confess this practice to most carnal heart, seems strange and ridiculous:
av-dx vbz n1 av vvn p-acp dt n1,, r-crq av-j vvz pc-acp vvi. pns11 vvb d n1 p-acp ds j n1, vvz j cc j:
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and why? but because they have gotten a Greek word into their mouths, not knowing the English of the word,
and why? but Because they have got a Greek word into their mouths, not knowing the English of the word,
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nor the nature of the Ordinance.
nor the nature of the Ordinance.
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(32) chapter (DIV2)
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If the word, NONLATINALPHABET, was plainly, properly, and truly, as it signifies, rendred to dip, and Baptisme expressed by dipping:
If the word,, was plainly, properly, and truly, as it signifies, rendered to dip, and Baptism expressed by dipping:
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I am perswaded men would be ashamed to deny it, who now cry out against it with open mouth.
I am persuaded men would be ashamed to deny it, who now cry out against it with open Mouth.
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This was the practise in the Apostles daies; and if you will give credit to Authors in the Ages succeeding them:
This was the practice in the Apostles days; and if you will give credit to Authors in the Ages succeeding them:
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therefore saith one, Olim enim qui baptizabantur in profundum aquae, mergebantur: that is, Those who heretofore were baptized, were dipped or plunged into a deep water:
Therefore Says one, Once enim qui baptizabantur in profundum Water, mergebantur: that is, Those who heretofore were baptised, were dipped or plunged into a deep water:
av vvz pi, fw-la fw-la fw-la fw-la p-acp fw-la fw-la, fw-la: cst vbz, d r-crq av vbdr vvn, vbdr vvn cc vvn p-acp dt j-jn n1:
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Therefore is it said in the Scripture, Philip and the Eunuch NONLATINALPHABET, they both went downe, or descended, into the water;
Therefore is it said in the Scripture, Philip and the Eunuch, they both went down, or descended, into the water;
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and Philip baptized, or dipped, or plunged him into the water;
and Philip baptised, or dipped, or plunged him into the water;
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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, NONLATINALPHABET, into Jordan; 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;
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and that John and Christ ascended from out of Jordan, Marke 1. 9, 10. Which they could not be said to doe, had they not first descended into the water.
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.
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But may some say, Tis true, Dipping was used then, but it was in hot Countryes: But may Some say, This true, Dipping was used then, but it was in hight Countries:
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(32) chapter (DIV2)
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if you should doe so now, it would endanger their health; and if we should doe so to infants, it would endanger their lives: if you should do so now, it would endanger their health; and if we should do so to Infants, it would endanger their lives:
cs pn22 vmd vdi av av, pn31 vmd vvi po32 n1; cc cs pns12 vmd vdi av p-acp n2, pn31 vmd vvi po32 n2:
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therefore we cannot thinke this to be fit in our cold Countryes. Therefore we cannot think this to be fit in our cold Countries.
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In answer to this, Let me tell thee, if thou shalt dip infants, it is true, it may endanger their lives;
In answer to this, Let me tell thee, if thou shalt dip Infants, it is true, it may endanger their lives;
p-acp n1 p-acp d, vvb pno11 vvi pno21, cs pns21 vm2 vvi n2, pn31 vbz j, pn31 vmb vvi po32 n2;
(32) chapter (DIV2)
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but this is needlesse, for they are not to be baptized at all;
but this is needless, for they Are not to be baptised At all;
cc-acp d vbz j, c-acp pns32 vbr xx pc-acp vbi vvn p-acp d;
(32) chapter (DIV2)
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but as for others, that it may endanger their health, it is but a fleshly carnall reasoning; do thou thy duty;
but as for Others, that it may endanger their health, it is but a fleshly carnal reasoning; do thou thy duty;
cc-acp c-acp p-acp n2-jn, cst pn31 vmb vvi po32 n1, pn31 vbz p-acp dt j j n-vvg; vdb pns21 po21 n1;
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commend thy soule and body into the hands of God.
commend thy soul and body into the hands of God.
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But to satisfie thee, let me tell thee, I have knowne divers who have submitted to that Ordinance in the extremity of winter,
But to satisfy thee, let me tell thee, I have known diverse who have submitted to that Ordinance in the extremity of winter,
p-acp pc-acp vvi pno21, vvb pno11 vvi pno21, pns11 vhb vvn j r-crq vhb vvn p-acp d n1 p-acp dt n1 pp-f n1,
(32) chapter (DIV2)
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and yet have never beene the worse:
and yet have never been the Worse:
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(32) chapter (DIV2)
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Surely hadst thou beene a Jew, and beene commanded to circumcise thy selfe, thou mightest, by this kinde of reasoning, have pleaded against the command of God,
Surely Hadst thou been a Jew, and been commanded to circumcise thy self, thou Mightest, by this kind of reasoning, have pleaded against the command of God,
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(32) chapter (DIV2)
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and have said, Lord, why commandest thou me to endure so much paine? will no easier way serve thy turne? Oh man, take heed of an evill heart of unbeliefe.
and have said, Lord, why Commandest thou me to endure so much pain? will no Easier Way serve thy turn? O man, take heed of an evil heart of unbelief.
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(32) chapter (DIV2)
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But surely this way is not civill for men to baptize women in the water; but God will have us doe all things with civility and modesty. But surely this Way is not civil for men to baptise women in the water; but God will have us do all things with civility and modesty.
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Nay, but oh poore man, who tels thee tis not civill nor modest; surely Satan within thee, or some that never saw it:
Nay, but o poor man, who tells thee this not civil nor modest; surely Satan within thee, or Some that never saw it:
uh-x, cc-acp uh j n1, r-crq vvz pno21 pn31|vbz xx j ccx j; av-j np1 p-acp pno21, cc d cst av-x vvd pn31:
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what, I pray you in civility is it, for two men, or a man with a woman, to goe into the water with convenient garments about them? Is it more uncivill now,
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,
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(32) chapter (DIV2)
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then it was in the daies of Christ and the Apostles? It may be some of the sonnes of Belial, delighting to scandalize the just ones, may tell thee, they goe naked together into the water: Oh these are but scandals;
then it was in the days of christ and the Apostles? It may be Some of the Sons of Belial, delighting to scandalise the just ones, may tell thee, they go naked together into the water: O these Are but scandals;
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I know not of any such practise, nor could ever heare any that had so much impudence,
I know not of any such practice, nor could ever hear any that had so much impudence,
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(32) chapter (DIV2)
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as to endeavour proofe of it:
as to endeavour proof of it:
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which, without controversy, had any beene knowne to have done so, both their names, time and place should have beene printed long before now.
which, without controversy, had any been known to have done so, both their names, time and place should have been printed long before now.
r-crq, p-acp n1, vhd d vbn vvn pc-acp vhi vdn av, d po32 n2, n1 cc n1 vmd vhi vbn vvn av-j a-acp av.
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This we affirme, that it ought to be done with all modesty, civility and comelinesse, with fit garments, which may serve to answer this objection.
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.
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(32) chapter (DIV2)
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Secondly, That this was the practise of the Disciples, and the command of Christ to performe it in the same manner, is evident, from the nature of the Ordinance;
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;
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which truly holds forth the death and resurrection of Christ, and our being dead and risen with him:
which truly holds forth the death and resurrection of christ, and our being dead and risen with him:
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(32) chapter (DIV2)
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therefore is it said, Coloss. 2. 12. We are buried with him in Baptisme. Now a man that is buried, is covered or hid in the grave:
Therefore is it said, Coloss. 2. 12. We Are buried with him in Baptism. Now a man that is buried, is covered or hid in the grave:
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so that the Baptisme of water that is instituted to hold forth this, must be in the same manner;
so that the Baptism of water that is instituted to hold forth this, must be in the same manner;
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(32) chapter (DIV2)
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persons are as it were, to be buried under water; which is the most lively representation of the death of Christ.
Persons Are as it were, to be buried under water; which is the most lively representation of the death of christ.
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But yet some object, That Christs bloud is called, the bloud of sprinkling: so that the death of Christ is as well represented by sprinkling as dipping. To this I answer;But yet Some Object, That Christ blood is called, the blood of sprinkling: so that the death of christ is as well represented by sprinkling as dipping. To this I answer;
p-acp av d n1, cst npg1 n1 vbz vvn, dt n1 pp-f vvg: av cst dt n1 pp-f np1 vbz a-acp av vvn p-acp vvg c-acp vvg. p-acp d pns11 vvb;
(32) chapter (DIV2)
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That Christs bloud is called, the bloud of sprinkling; not in reference to Baptisme, but as it fulfils the type of it;
That Christ blood is called, the blood of sprinkling; not in Referente to Baptism, but as it fulfils the type of it;
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(32) chapter (DIV2)
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which we shall finde expressed, Heb. 12. 24. Moses sprinkled the bloud upon the people, which sprinkling sanctified to the purifying of the flesh:
which we shall find expressed, Hebrew 12. 24. Moses sprinkled the blood upon the people, which sprinkling sanctified to the purifying of the Flesh:
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(32) chapter (DIV2)
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But this typified out the bloud of Jesus, sprinkled upon the Conscience, Heb. 10. 22. Heb. 12. 24. This held forth the death of Christ;
But this typified out the blood of jesus, sprinkled upon the Conscience, Hebrew 10. 22. Hebrew 12. 24. This held forth the death of christ;
p-acp d vvn av dt n1 pp-f np1, vvn p-acp dt n1, np1 crd crd np1 crd crd d vvd av dt n1 pp-f np1;
(32) chapter (DIV2)
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but now Baptisme in a more speciall manner holds forth Christs death and buriall, and shews him not onely dead and buried, but also risen againe:
but now Baptism in a more special manner holds forth Christ death and burial, and shows him not only dead and buried, but also risen again:
cc-acp av n1 p-acp dt av-dc j n1 vvz av npg1 n1 cc n1, cc vvz pno31 xx av-j j cc vvn, cc-acp av vvn av:
(32) chapter (DIV2)
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therefore are we said, To be buried and risen with him in Baptisme, Col. 2. 12. Which most directly, plainly,
Therefore Are we said, To be buried and risen with him in Baptism, Col. 2. 12. Which most directly, plainly,
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(32) chapter (DIV2)
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and nakedly, holds forth the glory of the mystery of Christs death and resurrection; from whence we may safely conclude, it is to be performed by dipping.
and nakedly, holds forth the glory of the mystery of Christ death and resurrection; from whence we may safely conclude, it is to be performed by dipping.
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(32) chapter (DIV2)
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10. The tenth particular concerning Baptisme, is the principle from which a Saint ought to submit to it,
10. The tenth particular Concerning Baptism, is the principle from which a Saint ought to submit to it,
crd dt ord j vvg n1, vbz dt n1 p-acp r-crq dt n1 vmd pc-acp vvi p-acp pn31,
(32) chapter (DIV2)
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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 speake the lesse of it here,
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,
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(32) chapter (DIV2)
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therefore briefly I shall shew you.
Therefore briefly I shall show you.
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(32) chapter (DIV2)
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First, It must flow from the knowledge of the nature of the ordinance, we must not doe things we understand not;
First, It must flow from the knowledge of the nature of the Ordinance, we must not do things we understand not;
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(32) chapter (DIV2)
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but must be able to behold it, holding forth the nature of Christs death and resurrection.
but must be able to behold it, holding forth the nature of Christ death and resurrection.
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(32) chapter (DIV2)
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Secondly, We must likewise know, that we are fit subjects for it, wherin we must know our selves to be beleevers in that Christ, whose death we represent, both which are evident from Philips words to the Eunuch, If thou beleevest with all thy heart, thou mayest, he ought to know the nature of true faith in that ordinance,
Secondly, We must likewise know, that we Are fit subject's for it, wherein we must know our selves to be believers in that christ, whose death we represent, both which Are evident from Philips 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,
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(32) chapter (DIV2)
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and that he himself did beleeve in the Lord Jesus.
and that he himself did believe in the Lord jesus.
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(32) chapter (DIV2)
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Thirdly, He that truly performes that ordinance must know it to be an ordinance of Christ, he that doth any thing to Christ,
Thirdly, He that truly performs that Ordinance must know it to be an Ordinance of christ, he that does any thing to christ,
ord, pns31 cst av-j vvz d n1 vmb vvi pn31 pc-acp vbi dt n1 pp-f np1, pns31 cst vdz d n1 p-acp np1,
(32) chapter (DIV2)
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and hath not authority from Christ, or a command for it, and yet doth it as an ordinance of Christ, his worship is will-worship, his service is not regarded by the Lord.
and hath 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.
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(32) chapter (DIV2)
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Lastly, As he must have a principle of knowledge, faith, and life, so must he performe it in love to Christ, he that receiveth truth,
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,
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(32) chapter (DIV2)
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and not in the love of truth, will soone fall from the truth which truly I conceive to be the ground why so many Professors deny it;
and not in the love of truth, will soon fallen from the truth which truly I conceive to be the ground why so many Professors deny it;
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(32) chapter (DIV2)
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it is because they were byassed with some carnall principle, and were not in love with the truth from the true understanding of the truth.
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.
pn31 vbz c-acp pns32 vbdr vvn p-acp d j n1, cc vbdr xx p-acp n1 p-acp dt n1 p-acp dt j n1 pp-f dt n1.
(32) chapter (DIV2)
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Having briefly spoken to the principle, I shall now handle the power whereby we are to conforme to it, which is a spirituall, divine, supernaturall power, whereby the soule is enabled to perform the commands of God,
Having briefly spoken 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 is enabled to perform the commands of God,
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(32) chapter (DIV2)
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therefore saith Christ, without me you can doe nothing; and again saith Paul, I can doe all things through Christ, that strengtheneth me;
Therefore Says christ, without me you can do nothing; and again Says Paul, I can do all things through christ, that strengtheneth me;
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(32) chapter (DIV2)
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All Power, saith Christ, is given to me, therefore goe yee;
All Power, Says christ, is given to me, Therefore go ye;
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(32) chapter (DIV2)
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The power that is in Christs hand is communicated unto poor creaures, whereby they become conformable unto himself.
The power that is in Christ hand is communicated unto poor creaures, whereby they become conformable unto himself.
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(32) chapter (DIV2)
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i confesse may a man say 'tis the power of Christ that neables us to do of his good pleasure, but I desire to know whether every Saint at all times hath not a power to doe every thing commanded by God? i confess may a man say it's the power of christ that neables us to do of his good pleasure, but I desire to know whither every Saint At all times hath not a power to do every thing commanded by God?
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(32) chapter (DIV2)
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That I may as cleerly as possibly I can present the truth of this to thee as it is presented to my understanding, I desire thou wouldest mind;
That I may as clearly as possibly I can present the truth of this to thee as it is presented to my understanding, I desire thou Wouldst mind;
cst pns11 vmb c-acp av-j c-acp av-j pns11 vmb vvi dt n1 pp-f d p-acp pno21 c-acp pn31 vbz vvn p-acp po11 n1, pns11 vvb pns21 vmd2 vvi;
(32) chapter (DIV2)
696
Page 115
2582
that power is twofold, either essentiall to the first Adam and his generation; or to the second Adam the Lord from heaven and his generation;
that power is twofold, either essential to the First Adam and his generation; or to the second Adam the Lord from heaven and his generation;
cst n1 vbz j, d j p-acp dt ord np1 cc po31 n1; cc p-acp dt ord np1 dt n1 p-acp n1 cc po31 n1;
(32) chapter (DIV2)
696
Page 124
2583
now power in the first Adam, or indeed in the whole creation is that faculty, whereby every thing is enabled to perform its severall office or worke;
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;
av n1 p-acp dt ord np1, cc av p-acp dt j-jn n1 vbz d n1, c-crq d n1 vbz vvn pc-acp vvi po31 j n1 cc n1;
(32) chapter (DIV2)
696
Page 124
2584
so that there is a naturall power in the Sun to move and to shine, and in the fire to burne;
so that there is a natural power in the Sun to move and to shine, and in the fire to burn;
av cst pc-acp vbz dt j n1 p-acp dt n1 pc-acp vvi cc pc-acp vvi, cc p-acp dt n1 pc-acp vvi;
(32) chapter (DIV2)
696
Page 124
2585
so in man there is a naturall power to move, or sit, or eat, or drink, or fast, and the like:
so in man there is a natural power to move, or fit, or eat, or drink, or fast, and the like:
av p-acp n1 pc-acp vbz dt j n1 pc-acp vvi, cc vvi, cc vvi, cc vvi, cc av-j, cc dt j:
(32) chapter (DIV2)
696
Page 124
2586
which power in the first man admits also of a double consideration, either as in innocency;
which power in the First man admits also of a double consideration, either as in innocency;
r-crq n1 p-acp dt ord n1 vvz av pp-f dt j-jn n1, av-d c-acp p-acp n1;
(32) chapter (DIV2)
696
Page 124
2587
or since his fall, while he lies in sin;
or since his fallen, while he lies in since;
cc c-acp po31 n1, cs pns31 vvz p-acp n1;
(32) chapter (DIV2)
696
Page 124
2588
in his first created state he had a pure naturall power given him, of doing what he would;
in his First created state he had a pure natural power given him, of doing what he would;
p-acp po31 ord vvn n1 pns31 vhd dt j j n1 vvn pno31, pp-f vdg r-crq pns31 vmd;
(32) chapter (DIV2)
696
Page 124
2589
so that mans will missed his power, for power is guided naturally by will in man,
so that men will missed his power, for power is guided naturally by will in man,
av cst ng1 n1 vvd po31 n1, p-acp n1 vbz vvn av-j p-acp n1 p-acp n1,
(32) chapter (DIV2)
696
Page 124
2590
but this power enabled him to serve God in the first creation, which power was the power of God in him.
but this power enabled him to serve God in the First creation, which power was the power of God in him.
cc-acp d n1 vvd pno31 pc-acp vvi np1 p-acp dt ord n1, r-crq n1 vbds dt n1 pp-f np1 p-acp pno31.
(32) chapter (DIV2)
696
Page 124
2591
But man notwithstanding this power was through the subtilty of the deceiver beguiled;
But man notwithstanding this power was through the subtlety of the deceiver beguiled;
p-acp n1 p-acp d n1 vbds p-acp dt n1 pp-f dt n1 vvn;
(32) chapter (DIV2)
696
Page 124
2592
therefore it is said, the Devil beguiled Eve, so that he fell, and his power was now lost to any thing which was good,
Therefore it is said, the devil beguiled Eve, so that he fell, and his power was now lost to any thing which was good,
av pn31 vbz vvn, dt n1 vvn np1, av cst pns31 vvd, cc po31 n1 vbds av vvn p-acp d n1 r-crq vbds j,
(32) chapter (DIV2)
696
Page 124
2593
and confined to things naturall, where in its force is much abated, and its vigour eclipsed;
and confined to things natural, where in its force is much abated, and its vigour eclipsed;
cc vvn p-acp n2 j, c-crq p-acp po31 n1 vbz av-d vvn, cc po31 n1 vvn;
(32) chapter (DIV2)
696
Page 124
2594
but now is a man dead by nature, or corruption to the things of God; thus much of power in the first man:
but now is a man dead by nature, or corruption to the things of God; thus much of power in the First man:
cc-acp av vbz dt n1 j p-acp n1, cc n1 p-acp dt n2 pp-f np1; av d pp-f n1 p-acp dt ord n1:
(32) chapter (DIV2)
696
Page 124
2595
Now power in the second man is that ability where by we are able to serve God, fear him, rejoyce in, or conforme to him;
Now power in the second man is that ability where by we Are able to serve God, Fear him, rejoice in, or conform to him;
av n1 p-acp dt ord n1 vbz d n1 c-crq p-acp pns12 vbr j pc-acp vvi np1, vvb pno31, vvb p-acp, cc vvi p-acp pno31;
(32) chapter (DIV2)
696
Page 124
2596
now this power is so essentiall to a Saint, that take it away, you destroy his being;
now this power is so essential to a Saint, that take it away, you destroy his being;
av d n1 vbz av j p-acp dt n1, cst vvb pn31 av, pn22 vvb po31 n1;
(32) chapter (DIV2)
696
Page 124
2597
a man is not a man, any longer then he hath the power of a man,
a man is not a man, any longer then he hath the power of a man,
dt n1 vbz xx dt n1, d jc cs pns31 vhz dt n1 pp-f dt n1,
(32) chapter (DIV2)
696
Page 124
2598
so a Saint is not a Saint without this power; a Saint is an old man renewed in power, life, light, and spirit;
so a Saint is not a Saint without this power; a Saint is an old man renewed in power, life, Light, and Spirit;
av dt n1 vbz xx dt n1 p-acp d n1; dt n1 vbz dt j n1 vvn p-acp n1, n1, n1, cc n1;
(32) chapter (DIV2)
696
Page 124
2599
though let me tell you, this worke is but in part here;
though let me tell you, this work is but in part Here;
cs vvb pno11 vvi pn22, d n1 vbz p-acp p-acp n1 av;
(32) chapter (DIV2)
696
Page 124
2600
so that I say, a Saint as a Saint hath power, it is his life, his portion, whose power is the very power of the Almighty;
so that I say, a Saint as a Saint hath power, it is his life, his portion, whose power is the very power of the Almighty;
av cst pns11 vvb, dt n1 c-acp dt n1 vhz n1, pn31 vbz po31 n1, po31 n1, rg-crq n1 vbz dt j n1 pp-f dt j-jn;
(32) chapter (DIV2)
696
Page 124
2601
for what the Father hath, is given to Christ, and what Christ hath, is given to a Saint.
for what the Father hath, is given to christ, and what christ hath, is given to a Saint.
p-acp r-crq dt n1 vhz, vbz vvn p-acp np1, cc r-crq np1 vhz, vbz vvn p-acp dt n1.
(32) chapter (DIV2)
696
Page 124
2602
If this be true, how comes it to passe, that so many Saints complaine for want of power to doe the things that are good, 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,
cs d vbb j, q-crq vvz pn31 pc-acp vvi, cst av d n2 vvi p-acp n1 pp-f n1 pc-acp vdi dt n2 cst vbr j,
(32) chapter (DIV2)
697
Page 124
2603
as Paul saith, to will is present with me, but how to performe I know not,
as Paul Says, to will is present with me, but how to perform I know not,
c-acp np1 vvz, pc-acp vmb vbz j p-acp pno11, cc-acp c-crq pc-acp vvi pns11 vvb xx,
(32) chapter (DIV2)
697
Page 124
2604
and againe the good that I would doe, that I doe not, and the evill that I would not doe, that doe I? and again the good that I would do, that I do not, and the evil that I would not do, that do I?
cc av dt j cst pns11 vmd vdi, cst pns11 vdb xx, cc dt n-jn cst pns11 vmd xx vdi, cst vdb pns11?
(32) chapter (DIV2)
697
Page 124
2605
That the first is true, notwithstanding this, to me is apparent, and the reason of mans complaining thus, I say, is not so much for want of power in him,
That the First is true, notwithstanding this, to me is apparent, and the reason of men complaining thus, I say, is not so much for want of power in him,
cst dt ord vbz j, c-acp d, p-acp pno11 vbz j, cc dt n1 pp-f ng1 vvg av, pns11 vvb, vbz xx av av-d c-acp vvb pp-f n1 p-acp pno31,
(32) chapter (DIV2)
698
Page 124
2606
as a Saint, as for the strength of corruption that encounters him, which I shall set forth plainly by this similitude.
as a Saint, as for the strength of corruption that encounters him, which I shall Set forth plainly by this similitude.
c-acp dt n1, c-acp p-acp dt n1 pp-f n1 cst vvz pno31, r-crq pns11 vmb vvi av av-j p-acp d n1.
(32) chapter (DIV2)
698
Page 124
2607
A man while he is well is able to eate and drink, and sleepe, and walke,
A man while he is well is able to eat and drink, and sleep, and walk,
dt n1 cs pns31 vbz av vbz j pc-acp vvi cc vvi, cc n1, cc vvi,
(32) chapter (DIV2)
698
Page 124
2608
and speake, but being set upon with some violent distemper; suppose a feaver, the stone, or the gout;
and speak, but being Set upon with Some violent distemper; suppose a fever, the stone, or the gout;
cc vvi, cc-acp vbg vvn p-acp p-acp d j n1; vvb dt n1, dt n1, cc dt n1;
(32) chapter (DIV2)
698
Page 124
2609
now the man cryes out for sleep, but his pains are so great he cannot sleep,
now the man cries out for sleep, but his pains Are so great he cannot sleep,
av dt n1 vvz av p-acp n1, cc-acp po31 n2 vbr av j pns31 vmbx vvi,
(32) chapter (DIV2)
698
Page 125
2610
or fain would walke, but the gout prevents him;
or fain would walk, but the gout prevents him;
cc av-j vmd vvi, cc-acp dt n1 vvz pno31;
(32) chapter (DIV2)
698
Page 125
2611
now I say the proper reason, why he cannot walke, is not because he hath not as a man, a power to walke,
now I say the proper reason, why he cannot walk, is not Because he hath not as a man, a power to walk,
av pns11 vvb dt j n1, c-crq pns31 vmbx vvi, vbz xx c-acp pns31 vhz xx p-acp dt n1, dt n1 pc-acp vvi,
(32) chapter (DIV2)
698
Page 125
2612
but because his naturall power is obstructed through the violency of his disease, yet thus far 'tis true that a man hath not a power,
but Because his natural power is obstructed through the violency of his disease, yet thus Far it's true that a man hath not a power,
cc-acp c-acp po31 j n1 vbz vvn p-acp dt n1 pp-f po31 n1, av av av-j pn31|vbz j cst dt n1 vhz xx dt n1,
(32) chapter (DIV2)
698
Page 125
2613
as considered diseased, but this disease is preternaturall or contrary to nature;
as considered diseased, but this disease is preternatural or contrary to nature;
c-acp vvn j-vvn, cc-acp d n1 vbz j cc j-jn p-acp n1;
(32) chapter (DIV2)
698
Page 125
2614
so I say it fares with a Saint, as a Saint in his right temper, he can move and run the wayes of Gods commands,
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,
av pns11 vvb pn31 vvz p-acp dt n1, c-acp dt n1 p-acp po31 j-jn n1, pns31 vmb vvi cc vvi dt n2 pp-f npg1 n2,
(32) chapter (DIV2)
698
Page 125
2615
but meeting with the opposition of a body of sin, or death, he cryes out with Paul, who shall deliver me.
but meeting with the opposition of a body of since, or death, he cries out with Paul, who shall deliver me.
cc-acp vvg p-acp dt n1 pp-f dt n1 pp-f n1, cc n1, pns31 vvz av p-acp np1, r-crq vmb vvi pno11.
(32) chapter (DIV2)
698
Page 125
2616
Through the violence of temptation, a Saint may slip or fal, he may be for a time led captive,
Through the violence of temptation, a Saint may slip or fall, he may be for a time led captive,
p-acp dt n1 pp-f n1, dt n1 vmb vvi cc vvi, pns31 vmb vbi p-acp dt n1 vvd j-jn,
(32) chapter (DIV2)
699
Page 125
2617
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 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.
cc-acp d vbz xx av-j p-acp n1 pp-f n1, c-acp dt n1, cc-acp c-acp pp-f po31 n2 cc n2, r-crq vvz pno32 vvi pp-f dt n1 pp-f dt j pi.
(32) chapter (DIV2)
699
Page 125
2618
But further I say, the reason of Saints complaining, or being sometimes overcome for a time, is not for want of power,
But further I say, the reason of Saints complaining, or being sometime overcome for a time, is not for want of power,
p-acp jc pns11 vvb, dt n1 pp-f n2 vvg, cc vbg av vvn p-acp dt n1, vbz xx p-acp n1 pp-f n1,
(32) chapter (DIV2)
700
Page 125
2619
for all the power that Christ hath is theirs, but for want of faith in that power,
for all the power that christ hath is theirs, but for want of faith in that power,
p-acp d dt n1 cst np1 vhz vbz png32, cc-acp p-acp n1 pp-f n1 p-acp d n1,
(32) chapter (DIV2)
700
Page 125
2620
for by faith, we lay hold on that power, by which we overcome the world, our strength is to lay hold on the Lord;
for by faith, we lay hold on that power, by which we overcome the world, our strength is to lay hold on the Lord;
c-acp p-acp n1, pns12 vvb vvb p-acp d n1, p-acp r-crq pns12 vvb dt n1, po12 n1 vbz pc-acp vvi n1 p-acp dt n1;
(32) chapter (DIV2)
700
Page 125
2621
did we know our strength, it would appeare to be no other, but the strength of Christ:
did we know our strength, it would appear to be no other, but the strength of christ:
vdd pns12 vvi po12 n1, pn31 vmd vvi pc-acp vbi dx n-jn, cc-acp dt n1 pp-f np1:
(32) chapter (DIV2)
700
Page 125
2622
when Paul had beene in a long conflict, Rom. 7. with the flesh, he cryed, out till he lookt to Christ,
when Paul had been in a long conflict, Rom. 7. with the Flesh, he cried, out till he looked to christ,
c-crq np1 vhd vbn p-acp dt j n1, np1 crd p-acp dt n1, pns31 vvd, av c-acp pns31 vvd p-acp np1,
(32) chapter (DIV2)
700
Page 125
2623
then sayes he, thanks be to God who hath delivered me.
then Says he, thanks be to God who hath Delivered me.
av vvz pns31, n2 vbb p-acp np1 r-crq vhz vvn pno11.
(32) chapter (DIV2)
700
Page 125
2624
To this I have already said, I shall adde this, that though power is essentiall to the being of a man,
To this I have already said, I shall add this, that though power is essential to the being of a man,
p-acp d pns11 vhb av vvn, pns11 vmb vvi d, cst cs n1 vbz j p-acp dt vbg pp-f dt n1,
(32) chapter (DIV2)
700
Page 125
2625
or any creature, or a Saint, yet without a constant supply of power or influence, or virtue from the Lord, it soone Loseth or forgoeth its course;
or any creature, or a Saint, yet without a constant supply of power or influence, or virtue from the Lord, it soon Loses or forgeth its course;
cc d n1, cc dt n1, av p-acp dt j n1 pp-f n1 cc n1, cc n1 p-acp dt n1, pn31 av vvz cc vvz po31 n1;
(32) chapter (DIV2)
700
Page 125
2626
the Sun though naturally it is in continuall motion, yet at Gods command, it stands still;
the Sun though naturally it is in continual motion, yet At God's command, it Stands still;
dt n1 c-acp av-j pn31 vbz p-acp j n1, av p-acp ng1 n1, pn31 vvz av;
(32) chapter (DIV2)
700
Page 125
2627
without a continual supply from Christ, we can doe nothing, if God doe not vouchsafe a continuall influence of his presence and his power, to the naturall man he dies;
without a continual supply from christ, we can do nothing, if God do not vouchsafe a continual influence of his presence and his power, to the natural man he die;
p-acp dt j n1 p-acp np1, pns12 vmb vdi pix, cs np1 vdb xx vvi dt j n1 pp-f po31 n1 cc po31 n1, p-acp dt j n1 pns31 vvz;
(32) chapter (DIV2)
700
Page 125
2628
so if God withdrawes the sweet influence of his power upon us or in us,
so if God withdraws the sweet influence of his power upon us or in us,
av cs np1 vvz dt j n1 pp-f po31 n1 p-acp pno12 cc p-acp pno12,
(32) chapter (DIV2)
700
Page 125
2629
how soone doe we fall, a Saint hath power, but knowes not how to exercise it, he hath power as he is a new creature,
how soon do we fallen, a Saint hath power, but knows not how to exercise it, he hath power as he is a new creature,
c-crq av vdb pns12 vvi, dt n1 vhz n1, cc-acp vvz xx c-crq pc-acp vvi pn31, pns31 vhz n1 p-acp pns31 vbz dt j n1,
(32) chapter (DIV2)
700
Page 125
2630
but somtimes cannot exercise it through a distemper.
but sometimes cannot exercise it through a distemper.
cc-acp av vmbx vvi pn31 p-acp dt n1.
(32) chapter (DIV2)
700
Page 125
2631
But doe you judge that the reason why men in our dayes doe not submit to this and other ordinances of Christ, is for want of a power in them. 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.
p-acp vdb pn22 vvi cst dt n1 c-crq n2 p-acp po12 n2 vdb xx vvi p-acp d cc j-jn n2 pp-f np1, vbz p-acp n1 pp-f dt n1 p-acp pno32.
(32) chapter (DIV2)
701
Page 125
2632
To this I answer, That I doe beleeve the reason why many doe not submit to truth, is, not so much for the want of a spirituall power,
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,
p-acp d pns11 vvb, cst pns11 vdb vvi dt n1 c-crq d vdb xx vvi p-acp n1, vbz, xx av av-d c-acp dt n1 pp-f dt j n1,
(32) chapter (DIV2)
702
Page 125
2633
if they be Saints, as for want of light, yet I judge some may see a thing,
if they be Saints, as for want of Light, yet I judge Some may see a thing,
cs pns32 vbb n2, c-acp p-acp n1 pp-f n1, av pns11 vvb d vmb vvi dt n1,
(32) chapter (DIV2)
702
Page 125
2634
and not conforme to it, by reason of feare or worldly respects, I confesse, I cannot but wonder to thinke any one should be cleare in their judgements, that God had commanded any particular act to be done by them,
and 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,
cc xx vvi p-acp pn31, p-acp n1 pp-f n1 cc j vvz, pns11 vvb, pns11 vmbx p-acp vvi pc-acp vvi d crd vmd vbi j p-acp po32 n2, cst np1 vhd vvn d j n1 pc-acp vbi vdn p-acp pno32,
(32) chapter (DIV2)
702
Page 118
2635
and yet should say they want power, except they acknowledge it to be from a temptation,
and yet should say they want power, except they acknowledge it to be from a temptation,
cc av vmd vvi pns32 vvb n1, c-acp pns32 vvb pn31 pc-acp vbi p-acp dt n1,
(32) chapter (DIV2)
702
Page 118
2636
or combate in them, and so their burden;
or combat in them, and so their burden;
cc vvi p-acp pno32, cc av po32 n1;
(32) chapter (DIV2)
702
Page 118
2637
it is true Paul, said, he knew not how to do what was good, but it makes him cry out;
it is true Paul, said, he knew not how to do what was good, but it makes him cry out;
pn31 vbz j np1, vvd, pns31 vvd xx c-crq pc-acp vdi r-crq vbds j, p-acp pn31 vvz pno31 vvi av;
(32) chapter (DIV2)
702
Page 118
2638
the reason is because of a combate with his enemies; but for any Saint to pretend a want of power, and feeles nothing hindring him, or fighting against him;
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;
dt n1 vbz p-acp pp-f dt n1 p-acp po31 n2; cc-acp p-acp d n1 pc-acp vvi dt n1 pp-f n1, cc vvz pix vvg pno31, cc vvg p-acp pno31;
(32) chapter (DIV2)
702
Page 118
2639
I must be bold to say to him, tis through the subtilty of the evill one, whereby he is become carelesse and dead, through the World;
I must be bold to say to him, this through the subtlety of the evil one, whereby he is become careless and dead, through the World;
pns11 vmb vbi j pc-acp vvi p-acp pno31, pn31|vbz p-acp dt n1 pp-f dt j-jn crd, c-crq pns31 vbz vvn j cc j, p-acp dt n1;
(32) chapter (DIV2)
702
Page 118
2640
or else expects what he is like never to finde;
or Else expects what he is like never to find;
cc av vvz r-crq pns31 vbz j av-x pc-acp vvi;
(32) chapter (DIV2)
702
Page 118
2641
viz. an extraordinary power, he knowes not what, considering that no other power is needfull to carry one forth to his duty,
viz. an extraordinary power, he knows not what, considering that no other power is needful to carry one forth to his duty,
n1 dt j n1, pns31 vvz xx r-crq, vvg cst dx j-jn n1 vbz j pc-acp vvi pi av p-acp po31 n1,
(32) chapter (DIV2)
702
Page 118
2642
then that which doth accomplish or fulfill it, if a man should be hungry, and yet expect another power from heaven to carry him forth to eat,
then that which does accomplish or fulfil it, if a man should be hungry, and yet expect Another power from heaven to carry him forth to eat,
av cst r-crq vdz vvi cc vvi pn31, cs dt n1 vmd vbi j, cc av vvb j-jn n1 p-acp n1 pc-acp vvi pno31 av pc-acp vvi,
(32) chapter (DIV2)
702
Page 118
2643
then that naturall power he is created in, would not every man judge him not in hjs right mind? So I say here, who ever expects any extraordinary power, whither he will or no (more then what is created in him in the new creation, in the Lord Jesus) to carry him forth to doe his duty,
then that natural power he is created in, would not every man judge him not in hjs right mind? So I say Here, who ever expects any extraordinary power, whither he will or not (more then what is created in him in the new creation, in the Lord jesus) to carry him forth to do his duty,
av cst j n1 pns31 vbz vvn p-acp, vmd xx d n1 vvi pno31 xx p-acp fw-la n-jn n1? av pns11 vvb av, r-crq av vvz d j n1, c-crq pns31 vmb cc xx (av-dc cs r-crq vbz vvn p-acp pno31 p-acp dt j n1, p-acp dt n1 np1) pc-acp vvi pno31 av pc-acp vdi po31 n1,
(32) chapter (DIV2)
702
Page 118
2644
when discovered to him, may for ought I know misse his expectation;
when discovered to him, may for ought I know miss his expectation;
c-crq vvn p-acp pno31, vmb p-acp pi pns11 vvb vvi po31 n1;
(32) chapter (DIV2)
702
Page 118
2645
and let all such search their hearts, with a spirituall candle, and I beleeve they will find it to be self, world, carnall reason,
and let all such search their hearts, with a spiritual candle, and I believe they will find it to be self, world, carnal reason,
cc vvb d d vvb po32 n2, p-acp dt j n1, cc pns11 vvb pns32 vmb vvi pn31 pc-acp vbi n1, n1, j n1,
(32) chapter (DIV2)
702
Page 118
2646
and Satans suggestions, which set up themselves in their hearts, and then they cry out they want power, they want power;
and Satan suggestions, which Set up themselves in their hearts, and then they cry out they want power, they want power;
cc npg1 n2, r-crq vvd a-acp px32 p-acp po32 n2, cc av pns32 vvb av pns32 vvb n1, pns32 vvb n1;
(32) chapter (DIV2)
702
Page 118
2647
oh consider, if Will, I say, if Will be not absent also;
o Consider, if Will, I say, if Will be not absent also;
uh vvb, cs n1, pns11 vvb, cs vmb vbi xx j av;
(32) chapter (DIV2)
702
Page 118
2648
for he that Willeth to doe his duty, and desires to be made conformable, surely God will enable him;
for he that Wills to do his duty, and Desires to be made conformable, surely God will enable him;
c-acp pns31 cst vvz pc-acp vdi po31 n1, cc vvz pc-acp vbi vvn j, av-j np1 vmb vvi pno31;
(32) chapter (DIV2)
702
Page 118
2649
that which I have said, concerning Power in this, is true in any other command of Christ,
that which I have said, Concerning Power in this, is true in any other command of christ,
cst r-crq pns11 vhb vvn, vvg n1 p-acp d, vbz j p-acp d j-jn n1 pp-f np1,
(32) chapter (DIV2)
702
Page 118
2650
for us to serve and keepe.
for us to serve and keep.
p-acp pno12 pc-acp vvi cc vvi.
(32) chapter (DIV2)
702
Page 118
2651
Chap. VI. Sheweth the Continuance of this Ordinance.
Chap. VI. Shows the Continuance of this Ordinance.
np1 crd. vvz dt n1 pp-f d n1.
(33) chapter (DIV2)
702
Page 118
2652
I Shall now in the last place shew you, how long the Ordinance of baptism was, and is to continue;
I Shall now in the last place show you, how long the Ordinance of Baptism was, and is to continue;
pns11 vmb av p-acp dt ord n1 vvi pn22, c-crq av-j dt n1 pp-f n1 vbds, cc vbz pc-acp vvi;
(33) chapter (DIV2)
703
Page 118
2653
wherein I shall also shew, the continuance of Churches, and other Ordinances of Christ; which is, Till Christ come again the second time, without sin to salvation;
wherein I shall also show, the Continuance of Churches, and other Ordinances of christ; which is, Till christ come again the second time, without since to salvation;
c-crq pns11 vmb av vvi, dt n1 pp-f n2, cc j-jn n2 pp-f np1; r-crq vbz, p-acp np1 vvb av dt ord n1, p-acp n1 p-acp n1;
(33) chapter (DIV2)
703
Page 118
2654
till he comes to raise up our vile naturall bodies, and make them like his own glorious body, which I shall first evidence to you from the Scriptures,
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,
c-acp pns31 vvz pc-acp vvi a-acp po12 j j n2, cc vvi pno32 av-j po31 d j n1, r-crq pns11 vmb ord n1 p-acp pn22 p-acp dt n2,
(33) chapter (DIV2)
703
Page 119
2655
and then answer those objections that seeme to have weight in them against it.
and then answer those objections that seem to have weight in them against it.
cc av vvb d n2 cst vvb pc-acp vhi n1 p-acp pno32 p-acp pn31.
(33) chapter (DIV2)
703
Page 119
2656
The first Scripture that I shall instance in, is Mat. 28. 19. 28. Goe yee therefore, &c. Teaching them to observe all things, whatsoever I have commanded you,
The First Scripture that I shall instance in, is Mathew 28. 19. 28. Go ye Therefore, etc. Teaching them to observe all things, whatsoever I have commanded you,
dt ord n1 cst pns11 vmb n1 p-acp, vbz np1 crd crd crd vvb pn22 av, av vvg pno32 pc-acp vvi d n2, r-crq pns11 vhb vvn pn22,
(33) chapter (DIV2)
704
Page 119
2657
and lo, I am with you alway, even unto the end of the World. Amen. The Lord promiseth his presence to be with his disciples in all ages.and lo, I am with you always, even unto the end of the World. Amen. The Lord promises his presence to be with his Disciples in all ages.
cc uh, pns11 vbm p-acp pn22 av, av p-acp dt n1 pp-f dt n1. uh-n. dt n1 vvz po31 n1 pc-acp vbi p-acp po31 n2 p-acp d n2.
(33) chapter (DIV2)
704
Page 119
2658
That we may cleerly understand this Scripture, we must consider, God may be said to be present with them, to whom he spake, two waies, either with their persons,
That we may clearly understand this Scripture, we must Consider, God may be said to be present with them, to whom he spoke, two ways, either with their Persons,
cst pns12 vmb av-j vvi d n1, pns12 vmb vvi, np1 vmb vbi vvn pc-acp vbi j p-acp pno32, p-acp ro-crq pns31 vvd, crd n2, av-d p-acp po32 n2,
(33) chapter (DIV2)
704
Page 119
2659
and so he was all their dayes; or with their doctrine, and so he is in all ages;
and so he was all their days; or with their Doctrine, and so he is in all ages;
cc av pns31 vbds d po32 n2; cc p-acp po32 n1, cc av pns31 vbz p-acp d n2;
(33) chapter (DIV2)
704
Page 119
2660
in this last sense I understand this Scripture, neither can it be interpreted truly otherwise;
in this last sense I understand this Scripture, neither can it be interpreted truly otherwise;
p-acp d ord n1 pns11 vvb d n1, dx vmb pn31 vbi vvn av-j av;
(33) chapter (DIV2)
704
Page 119
2661
for if any say as some do, he means his presence shall be with their persons to the end of the world;
for if any say as Some do, he means his presence shall be with their Persons to the end of the world;
c-acp cs d vvb p-acp d vdb, pns31 vvz po31 n1 vmb vbi p-acp po32 n2 p-acp dt n1 pp-f dt n1;
(33) chapter (DIV2)
704
Page 119
2662
that cannot be, for the end is not yet, but if any say, the end is come to them, I answer, the Lord saith not til the end of the World come to you,
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,
cst vmbx vbi, p-acp dt n1 vbz xx av, cc-acp cs d vvb, dt n1 vbz vvn p-acp pno32, pns11 vvb, dt n1 vvz xx p-acp dt n1 pp-f dt n1 vvb p-acp pn22,
(33) chapter (DIV2)
704
Page 119
2663
but simply til the end of the World, the word in the Greek is the same with that end the disciples askt Christ of, Matth. 24. 3. which is the end which Christ saith, is not yet, neither knoweth any man, the houre thereof.
but simply till the end of the World, the word in the Greek is the same with that end the Disciples asked christ of, Matthew 24. 3. which is the end which christ Says, is not yet, neither Knoweth any man, the hour thereof.
cc-acp av-j c-acp dt n1 pp-f dt n1, dt n1 p-acp dt jp vbz dt d p-acp d n1 dt n2 vvd np1 a-acp, np1 crd crd r-crq vbz dt n1 r-crq np1 vvz, vbz xx av, av-dx vvz d n1, dt n1 av.
(33) chapter (DIV2)
704
Page 119
2664
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. 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.
cc-acp p-acp dt n1 pp-f dt n1, pns12 vmb vvi dt j n2 pp-f dt n1, cc av np1 vbds p-acp pno32 p-acp dt j n1 pp-f dt n1.
(33) chapter (DIV2)
705
Page 119
2665
The word mentions not earth, but World, and the end of it, so that by the World, we are to understand people, not ground,
The word mentions not earth, but World, and the end of it, so that by the World, we Are to understand people, not ground,
dt n1 n2 xx n1, cc-acp n1, cc dt n1 pp-f pn31, av cst p-acp dt n1, pns12 vbr pc-acp vvi n1, xx n1,
(33) chapter (DIV2)
706
Page 119
2666
and by end, not the furthest part of the earth, but the comming of the Son of man in the clouds visibly to good and bad, which is plainly seene if we consider the words, I will be with you alwayes, or, all dayes;
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;
cc p-acp n1, xx dt js n1 pp-f dt n1, cc-acp dt n-vvg pp-f dt n1 pp-f n1 p-acp dt n2 av-j p-acp j cc j, r-crq vbz av-j vvn cs pns12 vvb dt n2, pns11 vmb vbi p-acp pn22 av, cc, d n2;
(33) chapter (DIV2)
706
Page 119
2667
but might some say, what meane you by alwayes, even to the end of the World, so that this last clause is •a more full confirmation and explanation of the word alwayes, that is to say, for ever;
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;
cc-acp vmd d vvi, q-crq vvb pn22 p-acp av, av p-acp dt n1 pp-f dt n1, av cst d ord n1 vbz n1 av-dc j n1 cc n1 pp-f dt n1 av, cst vbz pc-acp vvi, c-acp av;
(33) chapter (DIV2)
706
Page 119
2668
from whence I conclude, the meaning is, God will alwayes, even to the last day, be present with their doctrine;
from whence I conclude, the meaning is, God will always, even to the last day, be present with their Doctrine;
p-acp c-crq pns11 vvb, dt n1 vbz, np1 vmb av, av p-acp dt ord n1, vbb j p-acp po32 n1;
(33) chapter (DIV2)
706
Page 119
2669
by which presence he is as truly said to be present with his disciples, as Moses and the Prophets were said to be with the Jewes; the Apostles as the foundation are yet with us, and God with them;
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;
p-acp r-crq n1 pns31 vbz a-acp av-j vvd pc-acp vbi j p-acp po31 n2, c-acp np1 cc dt n2 vbdr vvn pc-acp vbi p-acp dt np2; dt n2 p-acp dt n1 vbr av p-acp pno12, cc np1 p-acp pno32;
(33) chapter (DIV2)
706
Page 119
2670
now their doctrine was faith and obedience to the commands of Christ, Goe teach, and baptize, teaching them to observe all things I commanded you,
now their Doctrine was faith and Obedience to the commands of christ, Go teach, and baptise, teaching them to observe all things I commanded you,
av po32 n1 vbds n1 cc n1 p-acp dt n2 pp-f np1, vvb vvi, cc vvi, vvg pno32 pc-acp vvi d n2 pns11 vvd pn22,
(33) chapter (DIV2)
706
Page 119
2671
and loe, I am with you to the end of the World. and lo, I am with you to the end of the World.
cc uh, pns11 vbm p-acp pn22 p-acp dt n1 pp-f dt n1.
(33) chapter (DIV2)
706
Page 119
2672
Another Scripture is, Eph. 4. 11. 12. 13. And he gave some Apostles, &c. For the perfecting of the Saints, till we all come in the unity of the faith,
another Scripture is, Ephesians 4. 11. 12. 13. And he gave Some Apostles, etc. For the perfecting of the Saints, till we all come in the unity of the faith,
j-jn n1 vbz, np1 crd crd crd crd cc pns31 vvd d n2, av p-acp dt j-vvg pp-f dt n2, c-acp pns12 d vvb p-acp dt n1 pp-f dt n1,
(33) chapter (DIV2)
707
Page 128
2673
and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ. and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of christ.
cc pp-f dt n1 pp-f dt n1 pp-f np1, p-acp dt j n1, p-acp dt n1 pp-f dt n1 pp-f dt n1 pp-f np1.
(33) chapter (DIV2)
707
Page 128
2674
From whence wee may observe, that Christ hath placed such officers in his Church, which is all his people to the end of the world, that may be instruments to make all the Saints one perfect man.
From whence we may observe, that christ hath placed such Officers in his Church, which is all his people to the end of the world, that may be Instruments to make all the Saints one perfect man.
p-acp c-crq pns12 vmb vvi, cst np1 vhz vvn d n2 p-acp po31 n1, r-crq vbz d po31 n1 p-acp dt n1 pp-f dt n1, cst vmb vbi n2 pc-acp vvi d dt n2 crd j n1.
(33) chapter (DIV2)
707
Page 128
2675
Now all Saints make not up this perfect man, till they are all gathered together into unity:
Now all Saints make not up this perfect man, till they Are all gathered together into unity:
av d n2 vvb xx p-acp d j n1, c-acp pns32 vbr d vvn av p-acp n1:
(33) chapter (DIV2)
707
Page 128
2676
That which the Apostle saith, Hebr. 11. 39, 40. of the Fathers:
That which the Apostle Says, Hebrew 11. 39, 40. of the Father's:
cst r-crq dt n1 vvz, np1 crd crd, crd pp-f dt n2:
(33) chapter (DIV2)
707
Page 128
2677
They received not the promises, God having provided some better thing for us, that they without us should not be made perfect. They received not the promises, God having provided Some better thing for us, that they without us should not be made perfect.
pns32 vvd xx dt n2, np1 vhg vvn d jc n1 p-acp pno12, cst pns32 p-acp pno12 vmd xx vbi vvn j.
(33) chapter (DIV2)
707
Page 128
2678
Perfection, as I have before in the first part demonstrated, is not by parts, but of all together;
Perfection, as I have before in the First part demonstrated, is not by parts, but of all together;
n1, c-acp pns11 vhb p-acp p-acp dt ord n1 vvn, vbz xx p-acp n2, cc-acp pp-f d av;
(33) chapter (DIV2)
707
Page 128
2679
the Fathers without the Apostles, the Apostles without us, and we without those that are to come after us, shall not be made perfect:
the Father's without the Apostles, the Apostles without us, and we without those that Are to come After us, shall not be made perfect:
dt n2 p-acp dt n2, dt n2 p-acp pno12, cc pns12 p-acp d cst vbr pc-acp vvi p-acp pno12, vmb xx vbi vvn j:
(33) chapter (DIV2)
707
Page 128
2680
Now, till that time wherein we shall attaine unto the measure of the stature of Christs fulnesse, the Lord hath placed in his Church Apostles, &c. which Church was not any particular Church in whom all these officers or gifts were placed;
Now, till that time wherein we shall attain unto the measure of the stature of Christ fullness, the Lord hath placed in his Church Apostles, etc. which Church was not any particular Church in whom all these Officers or Gifts were placed;
av, c-acp cst n1 c-crq pns12 vmb vvi p-acp dt n1 pp-f dt n1 pp-f npg1 n1, dt n1 vhz vvn p-acp po31 n1 np1, av r-crq n1 vbds xx d j n1 p-acp ro-crq d d n2 cc n2 vbdr vvn;
(33) chapter (DIV2)
707
Page 128
2681
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:
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 builds thereon:
cc-acp d n2, cc dt n1 p-acp d n2; vvg p-acp d pp-f np1, pns11, c-acp dt j n1 n1, vhb vvn dt n1, cc n-jn vvz av:
(33) chapter (DIV2)
707
Page 128
2682
And therefore is it said, The Saints are built upon the foundation of the Apostles and Prophets, Jesus Christ himselfe being the Corner stone.
And Therefore is it said, The Saints Are built upon the Foundation of the Apostles and prophets, jesus christ himself being the Corner stone.
cc av vbz pn31 vvn, dt n2 vbr vvn p-acp dt n1 pp-f dt n2 cc n2, np1 np1 px31 vbg dt n1 n1.
(33) chapter (DIV2)
707
Page 128
2683
Now the Apostles and Prophets are the foundation of the whole building, as in their daies, so in our daies;
Now the Apostles and prophets Are the Foundation of the Whole building, as in their days, so in our days;
av dt n2 cc n2 vbr dt n1 pp-f dt j-jn n1, c-acp p-acp po32 n2, av p-acp po12 n2;
(33) chapter (DIV2)
707
Page 128
2684
and now, what have we to doe, but to build on the same foundation.
and now, what have we to do, but to built on the same Foundation.
cc av, q-crq vhb pns12 pc-acp vdi, cc-acp pc-acp vvi p-acp dt d n1.
(33) chapter (DIV2)
707
Page 128
2685
Againe, Consider what saith the Scripture, Math. 16. 18. And I say also unto thee, that thou art Peter;
Again, Consider what Says the Scripture, Math. 16. 18. And I say also unto thee, that thou art Peter;
av, vvb r-crq vvz dt n1, np1 crd crd cc pns11 vvb av p-acp pno21, cst pns21 vb2r np1;
(33) chapter (DIV2)
708
Page 128
2686
and upon this rock I will build my Church, and the gates of hell shall not prevaile against it. and upon this rock I will built my Church, and the gates of hell shall not prevail against it.
cc p-acp d n1 pns11 vmb vvi po11 n1, cc dt n2 pp-f n1 vmb xx vvi p-acp pn31.
(33) chapter (DIV2)
708
Page 128
2687
Now the Church of Christ were a company of Disciples baptized, professing the doctrine of the Gospell,
Now the Church of christ were a company of Disciples baptised, professing the Doctrine of the Gospel,
av dt n1 pp-f np1 vbdr dt n1 pp-f n2 vvn, vvg dt n1 pp-f dt n1,
(33) chapter (DIV2)
708
Page 128
2688
as I shall shew more clearly afterwards, Now against this Church the gates of hell should not prevaile,
as I shall show more clearly afterwards, Now against this Church the gates of hell should not prevail,
c-acp pns11 vmb vvi av-dc av-j av, av p-acp d n1 dt n2 pp-f n1 vmd xx vvi,
(33) chapter (DIV2)
708
Page 128
2689
because it was built upon a Rock. Many thinke the meaning of that Rock to be Christ;
Because it was built upon a Rock. Many think the meaning of that Rock to be christ;
c-acp pn31 vbds vvn p-acp dt n1. d vvb dt n1 pp-f d n1 pc-acp vbi np1;
(33) chapter (DIV2)
708
Page 128
2690
others judg it to be Peter: but, for my part, I believe it to be meant of neither, excluding the other, but of both:
Others judge it to be Peter: but, for my part, I believe it to be meant of neither, excluding the other, but of both:
n2-jn vvb pn31 pc-acp vbi np1: p-acp, p-acp po11 n1, pns11 vvb pn31 pc-acp vbi vvn pp-f dx, vvg dt j-jn, cc-acp pp-f d:
(33) chapter (DIV2)
709
Page 128
2691
for Christ is the true foundation;
for christ is the true Foundation;
c-acp np1 vbz dt j n1;
(33) chapter (DIV2)
709
Page 128
2692
For no other foundation can any man lay, then that which is already laid, even the Lord Jesus. For no other Foundation can any man lay, then that which is already laid, even the Lord jesus.
p-acp dx j-jn n1 vmb d n1 vvd, av cst r-crq vbz av vvn, av dt n1 np1.
(33) chapter (DIV2)
709
Page 128
2693
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;
Yet I say also, christ is not called a Foundation, but in Referente to his Doctrine given to Peter and the Apostles, preached by them First;
av pns11 vvb av, np1 vbz xx vvn dt n1, cc-acp p-acp n1 p-acp po31 n1 vvn p-acp np1 cc dt n2, vvn p-acp pno32 ord;
(33) chapter (DIV2)
709
Page 128
2694
who are also said to be the foundation; they, as instruments in Christs hand: Christ, as the fountaine and fulnesse, that fils all in all;
who Are also said to be the Foundation; they, as Instruments in Christ hand: christ, as the fountain and fullness, that fills all in all;
q-crq vbr av vvn pc-acp vbi dt n1; pns32, c-acp n2 p-acp npg1 n1: np1, c-acp dt n1 cc n1, cst vvz d p-acp d;
(33) chapter (DIV2)
709
Page 128
2695
so that however behold a Church built, That the gates of hell shall not prevaile against it.
so that however behold a Church built, That the gates of hell shall not prevail against it.
av d c-acp vvb dt n1 vvn, cst dt n2 pp-f n1 vmb xx vvi p-acp pn31.
(33) chapter (DIV2)
709
Page 129
2696
But may some say, The gates of hell did prevaile against many Churches. But may Some say, The gates of hell did prevail against many Churches.
cc-acp vmb d vvi, dt n2 pp-f n1 vdd vvi p-acp d n2.
(33) chapter (DIV2)
710
Page 129
2697
It is not said, the gates of hell shall not prevaile against any Church in particular;
It is not said, the gates of hell shall not prevail against any Church in particular;
pn31 vbz xx vvn, dt n2 pp-f n1 vmb xx vvi p-acp d n1 p-acp j;
(33) chapter (DIV2)
711
Page 129
2698
but against the Church, that is to say, the whole body of Christ in all ages.
but against the Church, that is to say, the Whole body of christ in all ages.
cc-acp p-acp dt n1, cst vbz pc-acp vvi, dt j-jn n1 pp-f np1 p-acp d n2.
(33) chapter (DIV2)
711
Page 129
2699
And though wee cannot see a Church successively from the Apostles:
And though we cannot see a Church successively from the Apostles:
cc cs pns12 vmbx vvi dt n1 av-j p-acp dt n2:
(33) chapter (DIV2)
711
Page 129
2700
yet I shall prove there hath beene a Church in all ages, Ephes. 3. 21. Ʋnto him be glory in the Church by Christ Jesus, throughout all ages, world without end, Amen.
yet I shall prove there hath been a Church in all ages, Ephesians 3. 21. Ʋnto him be glory in the Church by christ jesus, throughout all ages, world without end, Amen.
av pns11 vmb vvi a-acp vhz vbn dt n1 p-acp d n2, np1 crd crd av pn31 vbb n1 p-acp dt n1 p-acp np1 np1, p-acp d n2, n1 p-acp n1, uh-n.
(33) chapter (DIV2)
711
Page 129
2701
Behold here a Church, in all ages:
Behold Here a Church, in all ages:
vvb av dt n1, p-acp d n2:
(33) chapter (DIV2)
711
Page 129
2702
the Churches, and so the Ordinances of the Churches were not to abide onely in the Apostles dayes, but to the end of the world, in all ages.
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.
dt n2, cc av dt n2 pp-f dt n2 vbdr xx pc-acp vvi av-j p-acp dt n2 n2, p-acp p-acp dt n1 pp-f dt n1, p-acp d n2.
(33) chapter (DIV2)
711
Page 129
2703
But yet to evince this more fully, consider that the word preached by the Apostles, is the onely word to be preached,
But yet to evince this more Fully, Consider that the word preached by the Apostles, is the only word to be preached,
cc-acp av pc-acp vvi d av-dc av-j, vvb d dt n1 vvd p-acp dt n2, vbz dt j n1 pc-acp vbi vvn,
(33) chapter (DIV2)
712
Page 129
2704
for faith and obedience in all generations:
for faith and Obedience in all generations:
p-acp n1 cc n1 p-acp d n2:
(33) chapter (DIV2)
712
Page 129
2705
therefore saith Christ, Neither pray I for these onely, but for them also which shall believe on me also through their word, John 17. 20. The word of God preached by them, and not their persons;
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;
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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.
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.
vbz vvn p-acp np1 pc-acp vbi dt n1 pp-f po12 n1 cst vvb av; p-acp ro-crq cc p-acp d cst vmb vvi av, po31 n1 vvz.
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Againe, saith Paul, As we have said before, so say I now againe, If any man preach any other Gospell unto you,
Again, Says Paul, As we have said before, so say I now again, If any man preach any other Gospel unto you,
av, vvz np1, c-acp pns12 vhb vvn a-acp, av vvb pns11 av av, cs d n1 vvb d j-jn n1 p-acp pn22,
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then that we have preached, and you have received, though it be an Angell from heaven, let him be accursed, Galath. then that we have preached, and you have received, though it be an Angel from heaven, let him be accursed, Galatians.
cs cst pns12 vhb vvn, cc pn22 vhb vvn, cs pn31 vbb dt n1 p-acp n1, vvb pno31 vbi vvn, np1.
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1. 8, 9. Therefore is the Gospell called, The everlasting Gospell, Rev. 14. 6. Now the word that the Apostles preached, is that which was given to them by Christ;
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;
crd crd, crd av vbz dt n1 vvn, dt j n1, n1 crd crd av dt n1 cst dt n2 vvd, vbz d r-crq vbds vvn p-acp pno32 p-acp np1;
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Goe preach the Gospell, he that believeth and is baptized; Go preach the Gospel, he that Believeth and is baptised;
vvb vvi dt n1, pns31 cst vvz cc vbz vvn;
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this is to be held forth, as the word of God, To the end of the world.
this is to be held forth, as the word of God, To the end of the world.
d vbz pc-acp vbi vvn av, c-acp dt n1 pp-f np1, p-acp dt n1 pp-f dt n1.
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The time from Christ to the end of the world, is The last daies, wherein Christ himselfe hath spoken to us, Heb. 1. 2. Who by this dispensation changed the old Priesthood and Law, Heb. 7. 12. Now he did not destroy them, as evill, but changed them:
The time from christ to the end of the world, is The last days, wherein christ himself hath spoken to us, Hebrew 1. 2. Who by this Dispensation changed the old Priesthood and Law, Hebrew 7. 12. Now he did not destroy them, as evil, but changed them:
dt n1 p-acp np1 p-acp dt n1 pp-f dt n1, vbz dt ord n2, c-crq np1 px31 vhz vvn p-acp pno12, np1 crd crd r-crq p-acp d n1 vvd dt j n1 cc n1, np1 crd crd av pns31 vdd xx vvi pno32, c-acp j-jn, cc-acp vvd pno32:
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for the Priesthood of Aaron, he established his own by death:
for the Priesthood of Aaron, he established his own by death:
p-acp dt n1 pp-f np1, pns31 vvd po31 d p-acp n1:
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for the law of Ceremonies pointing out a Christ to come, he established baptisme, and breaking of bread, to hold forth the establishment of his Priesthood in his death;
for the law of Ceremonies pointing out a christ to come, he established Baptism, and breaking of bred, to hold forth the establishment of his Priesthood in his death;
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who is already come, dead and risen againe. Now as long as the Priesthood of Christ remaines, so long must the Law remaine;
who is already come, dead and risen again. Now as long as the Priesthood of christ remains, so long must the Law remain;
r-crq vbz av vvn, j cc vvn av. av p-acp j c-acp dt n1 pp-f np1 vvz, av av-j vmb dt n1 vvi;
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for there is no Priesthood without a Law. The life of obedience is required till Christ coming:
for there is no Priesthood without a Law. The life of Obedience is required till christ coming:
c-acp pc-acp vbz dx n1 p-acp dt n1. dt n1 pp-f n1 vbz vvn p-acp np1 vvg:
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therfore saith Christ, Yee know not in what houre your Lord shall come:
Therefore Says christ, Ye know not in what hour your Lord shall come:
av vvz np1, pn22 vvb xx p-acp r-crq n1 po22 n1 vmb vvi:
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therefore watch• But lest any should say, the exhortation concernes not us, Christ saith, What I say unto you, I say unto all; Watch: Therefore watch• But lest any should say, the exhortation concerns not us, christ Says, What I say unto you, I say unto all; Watch:
av n1 cc-acp cs d vmd vvi, dt n1 vvz xx pno12, np1 vvz, r-crq pns11 vvb p-acp pn22, pns11 vvb p-acp d; vvb:
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As Paul saith, speaking of the judgments of God to Israel, Now all these things hapned to them for ensamples,
As Paul Says, speaking of the Judgments of God to Israel, Now all these things happened to them for ensamples,
p-acp np1 vvz, vvg pp-f dt n2 pp-f np1 p-acp np1, av d d n2 vvn p-acp pno32 p-acp n2,
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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 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,
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and the Apostles doctrine our rule:
and the Apostles Doctrine our Rule:
cc dt n2 n1 po12 n1:
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therefore he saith to Timothy, And the things that thou hast heard of mee among many witnesses, the same commit thou to faithfull men, who shall be able to teach others also, 2 Tim. 2. 2. Let those that thinke the commands of the Apostles onely concerne that generation, consider this Scripture:
Therefore he Says to Timothy, And the things that thou hast herd 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 Scripture:
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Yea, Baptisme is so farre from being ceased, that it is called, One of the first principles of Religion, Heb. 6. 2. Now surely if you take away that, you may as well take away Religion also;
Yea, Baptism is so Far from being ceased, that it is called, One of the First principles of Religion, Hebrew 6. 2. Now surely if you take away that, you may as well take away Religion also;
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and how you may wave that without bringing in another Religion with other Principles, I understand not.
and how you may wave that without bringing in Another Religion with other Principles, I understand not.
cc c-crq pn22 vmb vvi cst p-acp vvg p-acp j-jn n1 p-acp j-jn n2, pns11 vvb xx.
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But if any say yet, all this satisfies not, then I shall demand, what ground have any to prove its removall out of the way:
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:
cc-acp cs d vvb av, d d vvz xx, cs pns11 vmb vvi, r-crq n1 vhb d pc-acp vvi po31 n1 av pp-f dt n1:
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for this is certaine, no dispensation given by Christ was ever removed, but by the bringing in of some other:
for this is certain, no Dispensation given by christ was ever removed, but by the bringing in of Some other:
c-acp d vbz j, dx n1 vvn p-acp np1 vbds av vvn, cc-acp p-acp dt vvg p-acp pp-f d n-jn:
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And Christ hath now given out his lawes, and will give out no other;
And christ hath now given out his laws, and will give out no other;
cc np1 vhz av vvn av po31 n2, cc vmb vvi av dx n-jn;
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but it is high time to hear what is said against it, which I shall willingly doe.
but it is high time to hear what is said against it, which I shall willingly do.
cc-acp pn31 vbz j n1 pc-acp vvi r-crq vbz vvn p-acp pn31, r-crq pns11 vmb av-j vdi.
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Chap. VII. Answereth severall Objections.
Chap. VII. Answers several Objections.
np1 np1. vvz j n2.
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SOme say, John baptized with water, but Christ with the Holy Ghost and fire; So that John saith, I must decrease, but he must encrease: some say, John baptised with water, but christ with the Holy Ghost and fire; So that John Says, I must decrease, but he must increase:
d vvb, np1 vvn p-acp n1, cc-acp np1 p-acp dt j n1 cc n1; av cst np1 vvz, pns11 vmb vvi, cc-acp pns31 vmb vvi:
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from whence they conclude, that water Baptisme must decrease, and He, viz. Christ, and his Baptisme of the spirit, must encrease. Iohn 3. 30. This objection is grounded upon a meere mistake, conceiving the Baptisme of water to be onely Johns, and not Christs;from whence they conclude, that water Baptism must decrease, and He, viz. christ, and his Baptism of the Spirit, must increase. John 3. 30. This objection is grounded upon a mere mistake, conceiving the Baptism of water to be only Johns, and not Christ;
p-acp c-crq pns32 vvb, cst n1 n1 vmb vvi, cc pns31, n1 np1, cc po31 n1 pp-f dt n1, vmb vvi. np1 crd crd d n1 vbz vvn p-acp dt j n1, vvg dt n1 pp-f n1 pc-acp vbi j np2, cc xx npg1;
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So that when John saith, I must decrease, they can understand nothing to be meant but water Baptisme:
So that when John Says, I must decrease, they can understand nothing to be meant but water Baptism:
av cst c-crq np1 vvz, pns11 vmb vvi, pns32 vmb vvi pix pc-acp vbi vvn p-acp n1 n1:
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when it is not Johns intention, but John shewes his glory, his honour and ministry must give way to,
when it is not Johns intention, but John shows his glory, his honour and Ministry must give Way to,
c-crq pn31 vbz xx np1 n1, cc-acp np1 vvz po31 n1, po31 n1 cc n1 vmb vvi n1 p-acp,
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and be swallowed up in Christ, and decreased in this respect, that he must dye and cease;
and be swallowed up in christ, and decreased in this respect, that he must die and cease;
cc vbi vvn a-acp p-acp np1, cc vvd p-acp d n1, cst pns31 vmb vvi cc vvi;
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but Christ encreases by his death: through which he gives new institutions.
but christ increases by his death: through which he gives new institutions.
cc-acp np1 vvz p-acp po31 n1: p-acp r-crq pns31 vvz j n2.
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I have already shewed the difference and agreement of Christs and Johns Baptisme, wherein I have proved the Baptisme of water to be the Baptisme of Christ.
I have already showed the difference and agreement of Christ and Johns Baptism, wherein I have proved the Baptism of water to be the Baptism of christ.
pns11 vhb av vvn dt n1 cc n1 pp-f npg1 cc np1 n1, c-crq pns11 vhb vvn dt n1 pp-f n1 pc-acp vbi dt n1 pp-f np1.
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But Christ saith to the woman of Samaria, Woman believe me, the houre cometh when you shall, But christ Says to the woman of Samaria, Woman believe me, the hour comes when you shall,
p-acp np1 vvz p-acp dt n1 pp-f np1, n1 vvb pno11, dt n1 vvz c-crq pn22 vmb,
(34) chapter (DIV2)
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neither in this mountaine, nor yet at Jerusalem, worship the Father: But the houre cometh,
neither in this mountain, nor yet At Jerusalem, worship the Father: But the hour comes,
dx p-acp d n1, ccx av p-acp np1, vvb dt n1: cc-acp dt n1 vvz,
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and now is, when the true worshippers shall worship the Father in spirit and in truth:
and now is, when the true worshippers shall worship the Father in Spirit and in truth:
cc av vbz, c-crq dt j n2 vmb vvi dt n1 p-acp n1 cc p-acp n1:
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which is an argument, that Baptism of water is no part of the worship of God;
which is an argument, that Baptism of water is no part of the worship of God;
r-crq vbz dt n1, cst n1 pp-f n1 vbz dx n1 pp-f dt n1 pp-f np1;
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for that is outward, and God will be worshipped in spirit. Iohn 4. 22, 23.for that is outward, and God will be worshipped in Spirit. John 4. 22, 23.
p-acp d vbz j, cc np1 vmb vbi vvn p-acp n1. np1 crd crd, crd
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In answer to this, I desire you to minde, that Christ doth not at all destroy the Baptisme of water,
In answer to this, I desire you to mind, that christ does not At all destroy the Baptism of water,
p-acp n1 p-acp d, pns11 vvb pn22 p-acp n1, cst np1 vdz xx p-acp d vvb dt n1 pp-f n1,
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but takes her off from Jerusalem & that Mountaine wherein they worshipped, confining themselves to places:
but Takes her off from Jerusalem & that Mountain wherein they worshipped, confining themselves to places:
cc-acp vvz pno31 a-acp p-acp np1 cc d n1 c-crq pns32 vvd, vvg px32 p-acp n2:
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therefore, saith he, Neither at Jerusalem, nor at this Mountaine.
Therefore, Says he, Neither At Jerusalem, nor At this Mountain.
av, vvz pns31, av-dx p-acp np1, ccx p-acp d n1.
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Now Christ doth not simply deny the worshipping of God at Jerusalem; for we know the Churches worshipped God in their spirits at Jerusalem after Christs death;
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 death;
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but prophecyes of the abolishing of that legall and ceremoniall worship of the Jewes, which was tyed to one place above another:
but prophecies of the abolishing of that Legal and ceremonial worship of the Jews, which was tied to one place above Another:
cc-acp n2 pp-f dt n-vvg pp-f cst j cc j n1 pp-f dt np2, r-crq vbds vvn p-acp crd n1 p-acp j-jn:
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and indeed the worship of God under the Old Testament, was in comparison of the worship of the Gospell, fleshly or carnall (not sinfull) whereby they were tyed to many sacrifices and weary journies, in going up to Jerusalem to worship:
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:
cc av dt n1 pp-f np1 p-acp dt j n1, vbds p-acp n1 pp-f dt n1 pp-f dt n1, j cc j (xx j) c-crq pns32 vbdr vvn p-acp d n2 cc j n2, p-acp vvg a-acp p-acp np1 pc-acp vvi:
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But now there is great liberty and freedome, wherein they professe God in ipirit:
But now there is great liberty and freedom, wherein they profess God in ipirit:
cc-acp av pc-acp vbz j n1 cc n1, c-crq pns32 vvb np1 p-acp n1:
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So that to worship God in spirit and truth, is to worship him after a spirituall manner, from a spirituall principle, in opposition to that legall state:
So that to worship God in Spirit and truth, is to worship him After a spiritual manner, from a spiritual principle, in opposition to that Legal state:
av cst p-acp n1 np1 p-acp n1 cc n1, vbz pc-acp vvi pno31 p-acp dt j n1, p-acp dt j n1, p-acp n1 p-acp d j n1:
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wherefore Paul cals himselfe, a minister of the spirit, and not of the letter: Neither doth that place at all deny outward Baptisme:
Wherefore Paul calls himself, a minister of the Spirit, and not of the Letter: Neither does that place At all deny outward Baptism:
q-crq np1 vvz px31, dt n1 pp-f dt n1, cc xx pp-f dt n1: av-dx vdz d n1 p-acp d vvb j n1:
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for Christ saith, The houre is already come, when those that worship God worship him in spirit and truth.
for christ Says, The hour is already come, when those that worship God worship him in Spirit and truth.
c-acp np1 vvz, dt n1 vbz av vvn, c-crq d cst n1 np1 vvi pno31 p-acp n1 cc n1.
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When you will not deny Baptisme of water to be in use;
When you will not deny Baptism of water to be in use;
c-crq pn22 vmb xx vvi n1 pp-f n1 pc-acp vbi p-acp n1;
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neither can a man truly worship God in any ordinance, without he worship God in the spirit.
neither can a man truly worship God in any Ordinance, without he worship God in the Spirit.
dx vmb dt n1 av-j n1 np1 p-acp d n1, p-acp pns31 n1 np1 p-acp dt n1.
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But Baptisme of water is a fleshly thing, an outward thing, which cannot be admitted into the Kingdome of heaven: But Baptism of water is a fleshly thing, an outward thing, which cannot be admitted into the Kingdom of heaven:
p-acp n1 pp-f n1 vbz dt j n1, dt j n1, r-crq vmbx vbi vvn p-acp dt n1 pp-f n1:
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for the Apostle saith, the Kingdome of God is not meat and drinke, but righteousnesse, and peace, and joy in the Holy Ghost. Rom. 14. 17.for the Apostle Says, the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. Rom. 14. 17.
c-acp dt n1 vvz, dt n1 pp-f np1 vbz xx n1 cc vvi, cc-acp n1, cc n1, cc n1 p-acp dt j n1. np1 crd crd
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Consider, I pray thee, the Apostle there meddles not with Baptisme, but disswading them from offending one another in meate and drinke (for some would eate flesh,
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,
vvb, pns11 vvb pno21, dt n1 a-acp vvz xx p-acp n1, cc-acp vvg pno32 p-acp vvg pi j-jn p-acp n1 cc n1 (c-acp d vmd vvi n1,
(34) chapter (DIV2)
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and some could not) He tels them, The Kingdome of God is not meate and drinke:
and Some could not) He tells them, The Kingdom of God is not meat and drink:
cc d vmd xx) pns31 vvz pno32, dt n1 pp-f np1 vbz xx n1 cc vvi:
(34) chapter (DIV2)
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For those things were not commanded to be eaten or forbidded; so that we should sinne if we doe or doe not eate:
For those things were not commanded to be eaten or forbidded; so that we should sin if we do or do not eat:
p-acp d n2 vbdr xx vvn pc-acp vbi vvn cc vvn; av cst pns12 vmd vvi cs pns12 vdb cc vdb xx vvi:
(34) chapter (DIV2)
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But righteousnesse, &c. Now righteousnesse is the performance of all the commands of God, to which Baptisme of water is a part:But righteousness, etc. Now righteousness is the performance of all the commands of God, to which Baptism of water is a part:
p-acp n1, av av n1 vbz dt n1 pp-f d dt n2 pp-f np1, p-acp r-crq n1 pp-f n1 vbz dt n1:
(34) chapter (DIV2)
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as Christ saith, Suffer me, for thus it becometh me to fulfill all righteousnesse: Christ did all things commanded, and that, as one of the commands of God.
as christ Says, Suffer me, for thus it Becometh me to fulfil all righteousness: christ did all things commanded, and that, as one of the commands of God.
c-acp np1 vvz, vvb pno11, c-acp av pn31 vvz pno11 pc-acp vvi d n1: np1 vdd d n2 vvd, cc cst, c-acp pi pp-f dt n2 pp-f np1.
(34) chapter (DIV2)
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So that this is no Argument at all, except you can prove Baptisme of water to be the meate and drinke he there speakes of, which can never be made manifest:
So that 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:
av cst d vbz dx n1 p-acp d, c-acp pn22 vmb vvi n1 pp-f n1 pc-acp vbi dt n1 cc vvi pns31 a-acp vvz pp-f, r-crq vmb av-x vbi vvn j:
(34) chapter (DIV2)
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so that for thee to call Baptisme of water a fleshly thing, it argues a carnall understanding of the commands of God.
so that for thee to call Baptism of water a fleshly thing, it argues a carnal understanding of the commands of God.
av cst p-acp pno21 pc-acp vvi n1 pp-f n1 dt j n1, pn31 vvz dt j n1 pp-f dt n2 pp-f np1.
(34) chapter (DIV2)
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But Paul cals it, a fleshly thing; But Paul calls it, a fleshly thing;
p-acp np1 vvz pn31, dt j n1;
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for he saith, We are the Circumcision which worship God in the spirit, and rejoice in Christ Jesus,
for he Says, We Are the Circumcision which worship God in the Spirit, and rejoice in christ jesus,
c-acp pns31 vvz, pns12 vbr dt n1 r-crq n1 np1 p-acp dt n1, cc vvi p-acp np1 np1,
(34) chapter (DIV2)
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and have no confidence in the flesh:
and have no confidence in the Flesh:
cc vhb dx n1 p-acp dt n1:
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So that Paul relinquishes all outward things, as Baptism, and the like, as fleshly, worshipping God in the spirit, Philip. 3. 3.So that Paul relinquishes all outward things, as Baptism, and the like, as fleshly, worshipping God in the Spirit, Philip. 3. 3.
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This Objection is like the first, where Paul points not at all at Baptisme, but at his Jewish priviledges, which he enumerates, verse 5, and 6. Which very things he tels us, be they which he meanes, by flesh,
This Objection is like the First, where Paul points not At all At Baptism, but At his Jewish privileges, which he enumerates, verse 5, and 6. Which very things he tells us, be they which he means, by Flesh,
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and hath not confidence in them:
and hath not confidence in them:
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Surely were we able to see how that we are commanded to glorifie God in soule, body and spirit, we should leave such carnall reasoning,
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,
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and not take Paul• arguing against Jewish outward Ceremonies abolished by Christs death, as a ground against Baptisme of water, which is grounded upon his death.
and not take Paul• arguing against Jewish outward Ceremonies abolished by Christ death, as a ground against Baptism of water, which is grounded upon his death.
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But water Baptisme ceased, when spirit Baptisme came in, and was not to continue after that; for fire Baptisme devoures water Baptisme. But water Baptism ceased, when Spirit Baptism Come in, and was not to continue After that; for fire Baptism devours water Baptism.
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Behold into how great mistakes men run, when they endeavour to vanquish the truth it selfe:
Behold into how great mistakes men run, when they endeavour to vanquish the truth it self:
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The Scripture expresly tels us, Acts 10. That the Apostle Peter seeing Cornelius and those that were with him, baptized with the Holy Ghost, (for the Holy Ghost fell on them as on the Apostles, Acts 11.) makes use of this as a ground to prove, nothing could hinder him from being baptized with water.
The Scripture expressly tells us, Acts 10. That the Apostle Peter seeing Cornelius and those that were with him, baptised 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 baptised with water.
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Oh the subtilty of Antichrist, who makes wise men even as it were mad, to forge their owne reasons, endeavouring to make that a ground of destroying water Baptisme;
O the subtlety of Antichrist, who makes wise men even as it were mad, to forge their own Reasons, endeavouring to make that a ground of destroying water Baptism;
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which the Apostle used as an argument for the establishment of it.
which the Apostle used as an argument for the establishment of it.
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But some say, The Baptisme of water was onely used in the minority or infancy of the Church: But Some say, The Baptism of water was only used in the minority or infancy of the Church:
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therefore when the Church grew higher in the knowledge of God, they laid aside these things:
Therefore when the Church grew higher in the knowledge of God, they laid aside these things:
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Therefore is it said in the Hebrewes, We must leave the principles of the doctrines of Christ, and go on unto perfection;
Therefore is it said in the Hebrews, We must leave the principles of the doctrines of christ, and go on unto perfection;
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of which principles Baptisme is one, which we ought now to leave, Hebr. 6. 1. &c. Whoever thou art that thus arguest against Baptisme, by the same argument thou mayst leave faith toward Christ and the resurrection of the dead:of which principles Baptism is one, which we ought now to leave, Hebrew 6. 1. etc. Whoever thou art that thus arguest against Baptism, by the same argument thou Mayest leave faith towards christ and the resurrection of the dead:
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That I may clearly shew thee thy mistake of the Scripture, consider the Apostle speaks to those who did owne those principles,
That I may clearly show thee thy mistake of the Scripture, Consider the Apostle speaks to those who did own those principles,
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and reproved them, not, for owning them; for Ch. 5. he tels them, They had need to have them taught againe:
and reproved them, not, for owning them; for Christ 5. he tells them, They had need to have them taught again:
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But for not encreasing in the knowledge of God:
But for not increasing in the knowledge of God:
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Therefore he tels them, For their time they had need to have beene teachers of others:
Therefore he tells them, For their time they had need to have been Teachers of Others:
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And so from these principles he drawes their thoughts higher into the mysteries of Christ. So that the Apostle saith, Leaving them we presse forward;
And so from these principles he draws their thoughts higher into the Mysteres of christ. So that the Apostle Says, Leaving them we press forward;
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that is to say, leaving now, or at present, to speake of them, which yee know and owne already;
that is to say, leaving now, or At present, to speak of them, which ye know and own already;
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we will goe forward to speake of higher things; which higher things destroy not the other:
we will go forward to speak of higher things; which higher things destroy not the other:
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which is evident, if you consider the other to be the principles or beginnings of the doctrine of Christ.
which is evident, if you Consider the other to be the principles or beginnings of the Doctrine of christ.
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Now the building destroyes not the foundation; these beginnings and the other more perfect things are at perfect unity.
Now the building Destroys not the Foundation; these beginnings and the other more perfect things Are At perfect unity.
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I, but say some, The Apostle saith, He forgets those things that are behind, and reached forth to those things that are before; I, but say Some, The Apostle Says, He forgets those things that Are behind, and reached forth to those things that Are before;
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So that we must not onely leave them, but forget them, Phil. 3. 13. To which I answer;So that we must not only leave them, but forget them, Philip 3. 13. To which I answer;
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The word, forgetting, is not to be taken for an absolute forgetfulnesse of all things he had before done:
The word, forgetting, is not to be taken for an absolute forgetfulness of all things he had before done:
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for this Paul did not, but in reference to the glory of perfection, hee had in his eye, he did as a man in a race, running towards the prize;
for this Paul did not, but in Referente to the glory of perfection, he had in his eye, he did as a man in a raze, running towards the prize;
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he doth, as it were, forget all things behind him, in respect of his continuall motion;
he does, as it were, forget all things behind him, in respect of his continual motion;
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So in the things of God, we ought day by day to presse forward, till we come to the marke, to the enjoyment of perfection.
So in the things of God, we ought day by day to press forward, till we come to the mark, to the enjoyment of perfection.
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So that there is no good ground for such an Objection for the Apostle James, Commends them that are not forgetfull hearers but doers of the word.
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.
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But, notwithstanding, surely to be baptized is to know Christ after the flesh: therefore saith Paul, But, notwithstanding, surely to be baptised is to know christ After the Flesh: Therefore Says Paul,
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Though we have knowne Christ himselfe after the flesh, yet henceforth know we no man after the flesh, no not Christ himselfe, 2 Cor. 5. 16. That we know not Christ after the flesh, is true;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. That we know not christ After the Flesh, is true;
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and yet it is as true, that to be baptized is not to know Christ after the flesh:
and yet it is as true, that to be baptised is not to know christ After the Flesh:
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this Scripture is most strangely perverted; from whence many soules take advantage to propagate their owne delusions.
this Scripture is most strangely perverted; from whence many Souls take advantage to propagate their own delusions.
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That we may a little manifest the truth of this Scripture, wee are to consider what it is to know Christ after the flesh;
That we may a little manifest the truth of this Scripture, we Are to Consider what it is to know christ After the Flesh;
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if you say to know Christ after the flesh, is to know him as dying at Jerusalem; I say,
if you say to know christ After the Flesh, is to know him as dying At Jerusalem; I say,
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thus, we are alwaies to know him: neither doe we know him at all truly, except we so know him:
thus, we Are always to know him: neither do we know him At all truly, except we so know him:
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and if you meane the knowledge of him in any Ordinance of the New Testament; that is, to know him according to the spirit:
and if you mean the knowledge of him in any Ordinance of the New Testament; that is, to know him according to the Spirit:
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But to know Christ after the flesh, is to know him after a carnall manner, in a way of distinction or outward priviledge, by a fleshly relation:
But to know christ After the Flesh, is to know him After a carnal manner, in a Way of distinction or outward privilege, by a fleshly Relation:
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for thus Paul once knew himselfe, According to the flesh to be an Israelite, circumcised the eight day,
for thus Paul once knew himself, According to the Flesh to be an Israelite, circumcised the eight day,
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and not a sinner of the Gentiles. and not a sinner of the Gentiles.
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Thus did they know Christ to be of the natural seed of Abraham, that went forth preaching peculiarly to the Jewes, Who said, Salvation is of the Jewes; but now they knew him not, after those fleshly distinctions:
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:
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for now there is neither Jew nor Gentile, bond nor free, Barbarian nor Scythian, Male nor female,
for now there is neither Jew nor Gentile, bound nor free, Barbarian nor Scythian, Male nor female,
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but all are one in Christ Iesus: but all Are one in christ Iesus:
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therefore saith Paul, verse 17. If any man be in Christ, he is a new Creature, old things are past away:
Therefore Says Paul, verse 17. If any man be in christ, he is a new Creature, old things Are passed away:
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that is to say, the priviledges the Iewes have by birth, and that old administration:
that is to say, the privileges the Iewes have by birth, and that old administration:
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therefore saith Paul, We serve God not in the oldnesse of the letter, but in the newnesse of the spirit:
Therefore Says Paul, We serve God not in the oldness of the Letter, but in the newness of the Spirit:
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not in a fleshly manner, but spiritually:
not in a fleshly manner, but spiritually:
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so that this Scripture doth not in the least speak against baptisme, or breaking of bread,
so that this Scripture does not in the least speak against Baptism, or breaking of bred,
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but against the fleshly priviledges that many Iewes boasted of, which were done away in Christ.
but against the fleshly privileges that many Iewes boasted of, which were done away in christ.
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But the Scripture saith, If yee be dead with Christ from the rudiments of the world; But the Scripture Says, If ye be dead with christ from the rudiments of the world;
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why, as though living in the world, are yee subject to ordinances (Touch not, tast not, handle not;
why, as though living in the world, Are ye Subject to ordinances (Touch not, taste not, handle not;
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which all are to perish with the using) after the commandements and doctrines of men; which directly speakes against Ordinances;
which all Are to perish with the using) After the Commandments and doctrines of men; which directly speaks against Ordinances;
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how then can you plead for the ordinance of water Baptisme, or any other outward Ordinance? Col. 2. 21.how then can you plead for the Ordinance of water Baptism, or any other outward Ordinance? Col. 2. 21.
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If thou didst but consider what Ordinances he speakes against, thou wouldest have spared this objection:
If thou didst but Consider what Ordinances he speaks against, thou Wouldst have spared this objection:
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he forbids the rudiments of the world, the doctrines and commands of men in the things of God:
he forbids the rudiments of the world, the doctrines and commands of men in the things of God:
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these are not by Saints to be tasted, touched, nor handled: for they perish in the using;
these Are not by Saints to be tasted, touched, nor handled: for they perish in the using;
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that is to say, we reape no benefit by them, but we suffer losse in the use of them;
that is to say, we reap no benefit by them, but we suffer loss in the use of them;
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but I hope no man will say, we are not to touch the doctrines, ordinances, and commandements of Christ, if they shall:
but I hope no man will say, we Are not to touch the doctrines, ordinances, and Commandments of christ, if they shall:
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not onely Baptisme, but faith and spirituall worship must not be touched, for these are the doctrines of Christ and the same Apostle, that forbids these earthly sinfull commands;
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;
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himselfe praises the Corinths, For keeping the Ordinances he delivered to them, 1 Cor. 11. 2. which he received of Christ.
himself praises the Corinths, For keeping the Ordinances he Delivered to them, 1 Cor. 11. 2. which he received of christ.
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It is true, the Apostles did practise Baptisme of water, but they did it only as an outward Ceremony of Johns baptisme, which was not easily layd down, and so they practised Circumcision. It is true, the Apostles did practise Baptism of water, but they did it only as an outward Ceremony of Johns Baptism, which was not Easily laid down, and so they practised Circumcision.
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That the Apostles and Disciples did practise baptisme I have already proved, and not upon Johns, but Christs accompt:
That the Apostles and Disciples did practise Baptism I have already proved, and not upon Johns, but Christ account:
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And I say again, they did it as a command from Christ;
And I say again, they did it as a command from christ;
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for if they had done it only as a Ceremony, how comes it to passe Peter commands the Gentiles to be baptized, who were ignorant of Iohns baptisme, and how comes it in the Disciples Commission as I have more largely before proved it to be:
for if they had done it only as a Ceremony, how comes it to pass Peter commands the Gentiles to be baptised, who were ignorant of Iohns Baptism, and how comes it in the Disciples Commission as I have more largely before proved it to be:
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Again, if it was only practised as a Ceremony I desire thou wouldest shew me, where,
Again, if it was only practised as a Ceremony I desire thou Wouldst show me, where,
av, cs pn31 vbds av-j vvn p-acp dt n1 pns11 vvb pns21 vmd2 vvi pno11, c-crq,
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how or when this Ceremony ended, surely 'twas not by fire baptisme as is most evident from Acts. 10.
how or when this Ceremony ended, surely 'twas not by fire Baptism as is most evident from Acts. 10.
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Yea, this is evident all Ceremonies that pointed at a Christ to come, ceased in Christ,
Yea, this is evident all Ceremonies that pointed At a christ to come, ceased in christ,
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but baptisme as I have before proved, hath its institution from Christ, as risen from the dead;
but Baptism as I have before proved, hath its Institution from christ, as risen from the dead;
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but for a more clear and distinct answer, I say, it is true that the Apostle did circumcise Timothy in the Gospel,
but for a more clear and distinct answer, I say, it is true that the Apostle did circumcise Timothy in the Gospel,
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yet notwithstanding the ground or accompt whereupon he circumcised, is farre different from the ground of the administration of baptisme,
yet notwithstanding the ground or account whereupon he circumcised, is Far different from the ground of the administration of Baptism,
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for if you consider it you will finde that Paul did not circumcise Timothy, but upon the desire of the Elders of Jerusalem, for the satisfaction of the Jewes, Paul being to goe to them, that he might have the more advantage to gaine upon them, did this;
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;
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for if you observe it, Timothy's mother was a Jew, and so of right he ought to be circumcised;
for if you observe it, Timothy's mother was a Jew, and so of right he ought to be circumcised;
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Paul had the greater care to doe it, least they should have refused to admit him into their company.Paul had the greater care to do it, lest they should have refused to admit him into their company.
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But oh, how far different was the administration of baptisme, performed by virtue of Christs command,
But o, how Far different was the administration of Baptism, performed by virtue of Christ command,
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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, practised.
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, practised.
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For afterward when they would have Titus to be circumcised Paul would not give way to it, no not at all,
For afterwards when they would have Titus to be circumcised Paul would not give Way to it, no not At all,
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& when the Galathians pleaded for it, he expresly told them, if they were circumcised, Christ should Profit them nothing:
& when the Galatians pleaded for it, he expressly told them, if they were circumcised, christ should Profit them nothing:
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Now doe I demand of thee to shew me, where the Scripture saith that baptism was administred to please man,
Now do I demand of thee to show me, where the Scripture Says that Baptism was administered to please man,
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or where you finde the Lord by the Scripture forbidding the use of it, or disannulling the practise of it:
or where you find the Lord by the Scripture forbidding the use of it, or Disannulling the practice of it:
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So that for any one to conclude baptism was used, because it was a ceremony, that ought,
So that for any one to conclude Baptism was used, Because it was a ceremony, that ought,
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but could not easily be laid down, is but a bare affirmation, which hath no colour of truth or proofe;
but could not Easily be laid down, is but a bore affirmation, which hath no colour of truth or proof;
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and if any one shall affirme 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 returne a further answer.
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.
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But some other object from Matth. 28. That the disciples are there commanded to baptize into the name, not in the Name of the Father, &c. that is into the virtue of the Father, But Some other Object from Matthew 28. That the Disciples Are there commanded to baptise into the name, not in the Name of the Father, etc. that is into the virtue of the Father,
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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. 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.
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I have already proved that the Apostles did not by any act of theirs give the Spirit,
I have already proved that the Apostles did not by any act of theirs give the Spirit,
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for they did only publish to the eare, it was the Lord spake to the heart, they baptized with water,
for they did only publish to the ear, it was the Lord spoke to the heart, they baptised with water,
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but Christ with the holy Ghost, and fire;
but christ with the holy Ghost, and fire;
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it was the work of Paul to plant, and Apollo to water, but only of the Lord to give the blessing:
it was the work of Paul to plant, and Apollo to water, but only of the Lord to give the blessing:
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So that the true understanding of these words are, that the disciples were commanded to preach the Lord Jesus,
So that the true understanding of these words Are, that the Disciples were commanded to preach the Lord jesus,
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and his name, and to baptize them into that name;
and his name, and to baptise them into that name;
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that is to say, to dip them into his profession to seperate them unto the Lord;
that is to say, to dip them into his profession to separate them unto the Lord;
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and therefore Paul saith, were you baptized into the name of Paul, that you so much boast your selves to be of him, whereby is cleerly demonstrated, that to be baptized inthe name, is into the profession of their union with Christ, whereby they are visibly cloathed with Christ, it is the sole act of the Father to wash their souls & bodies, with the Spirit of regeneration,
and Therefore Paul Says, were you baptised into the name of Paul, that you so much boast your selves to be of him, whereby is clearly demonstrated, that to be baptised Inthe 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 & bodies, with the Spirit of regeneration,
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but the disciples may and did baptize or dip their bodies in water.
but the Disciples may and did baptise or dip their bodies in water.
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But they are commanded to baptize into the Name of Father, Son and Spirit, which was not that baptisme of water, the Apostles practised, But they Are commanded to baptise into the Name of Father, Son and Spirit, which was not that Baptism of water, the Apostles practised,
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for that is said to be only in the Name of the Lord Jesus;
for that is said to be only in the Name of the Lord jesus;
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therfore for you to baptize with water in the Name of Father, Son, and Spirit, is contrary to the Apostles practise. Therefore for you to baptise with water in the Name of Father, Son, and Spirit, is contrary to the Apostles practise.
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To this I say, to baptize in the Name of Father, Son, and Spirit;
To this I say, to baptise in the Name of Father, Son, and Spirit;
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is to Baptize in the Name of the Lord Jesus, and to Baptize in the Name of the Lord Jesus, is to Baptize in the Name of the Father, Son, and Spirit;
is to Baptise in the Name of the Lord jesus, and to Baptise in the Name of the Lord jesus, is to Baptise in the Name of the Father, Son, and Spirit;
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for the Father and Spirit dwell in Christ, and are not knowne without him;
for the Father and Spirit dwell in christ, and Are not known without him;
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therefore when Philip said unto Christ, Shew us the Father, Iesus answered and said, have I beene so long time with you,
Therefore when Philip said unto christ, Show us the Father, Iesus answered and said, have I been so long time with you,
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and yet hast thou not known me Philip? He that hath seene me hath seen the Father,
and yet hast thou not known me Philip? He that hath seen me hath seen the Father,
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and how sayest thou shew us the Father, I am in the Father, and the Father in me. and how Sayest thou show us the Father, I am in the Father, and the Father in me.
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Iohn 14. 8. 9. 10. Whereby is fully demonstrated that to doe any thing in the name of Christ, is to doe it in the name of the Father,
John 14. 8. 9. 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,
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and so it is also of the Spirit, which dwels unmeasurably in the Lord Iesus;
and so it is also of the Spirit, which dwells unmeasurably in the Lord Iesus;
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therefore saith Christ, Though I goe away, I will come to you, and I will send the Spirit the Comforter;
Therefore Says christ, Though I go away, I will come to you, and I will send the Spirit the Comforter;
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I tell you plainly Christ is not but as the Father and Spirit are in him:
I tell you plainly christ is not but as the Father and Spirit Are in him:
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So that no man can baptize into the name of the Lord Iesus, but he doth it into the name of the Father, Son,
So that no man can baptise into the name of the Lord Iesus, but he does it into the name of the Father, Son,
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& 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,
& Spirit, but if you say the Apostles used not that from of words in Baptism, viz. I Baptise in the name of the Father, Son,
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and holy Ghost, I say also no man is bound to use them, but ought to baptize it in that name, expressing, what he doth either in those or other words.and holy Ghost, I say also no man is bound to use them, but ought to baptise it in that name, expressing, what he does either in those or other words.
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But Christ saith not, Goe, Baptize with water, but only Baptize; But christ Says not, Go, Baptise with water, but only Baptise;
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now for any one to say, he meant with water, is to adde a consequence of their own,
now for any one to say, he meant with water, is to add a consequence of their own,
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for Scripture, and to speak that which Christ intends not. for Scripture, and to speak that which christ intends not.
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Thou that thus objectest, I pray thee tell me seriously, whither thou thinkest thy objection hath any bottome,
Thou that thus objectest, I pray thee tell me seriously, whither thou Thinkest thy objection hath any bottom,
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if thou sayest it hath, I likewise affirme, for you to say he meanes the Spirit is by the same reason altogether groundlesse,
if thou Sayest it hath, I likewise affirm, for you to say he means the Spirit is by the same reason altogether groundless,
cs pns21 vv2 pn31 vhz, pns11 av vvi, c-acp pn22 pc-acp vvi pns31 vvz dt n1 vbz p-acp dt d n1 av j,
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for he saith not, be baptized with the Spirit;
for he Says not, be baptised with the Spirit;
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but know thou this, God hath given us understanding to know his Will by his Words,
but know thou this, God hath given us understanding to know his Will by his Words,
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surely when he saith baptize, he would have us know what he meanes, so that we must expresse with what, or confesse our own ignorance;
surely when he Says baptise, he would have us know what he means, so that we must express with what, or confess our own ignorance;
av-j c-crq pns31 vvz vvi, pns31 vmd vhi pno12 vvi r-crq pns31 vvz, av cst pns12 vmb vvi p-acp r-crq, cc vvb po12 d n1;
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I have already proved this Baptisme is the Baptisme of Water:
I have already proved this Baptism is the Baptism of Water:
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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 I say again, to Baptise properly signifies to dip in the water, and where it is otherwise used as in affliction and the Spirit, it is figuratively so used,
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and not properly, for in those there is a plunging, or overwhelming the soule or body,
and not properly, for in those there is a plunging, or overwhelming the soul or body,
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as there is of the body in water.
as there is of the body in water.
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The Scriptures say, Eph. 4. 5. There is but one Lord, one Faith, one Baptisme, which Baptisme is a Baptisme of the Spirit; The Scriptures say, Ephesians 4. 5. There is but one Lord, one Faith, one Baptism, which Baptism is a Baptism of the Spirit;
dt n2 vvb, np1 crd crd pc-acp vbz cc-acp crd n1, crd n1, crd n1, r-crq n1 vbz dt n1 pp-f dt n1;
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therefore, for you to say Christ hath a Baptisme of water, is to make two Baptismes, whereof one of them is of your own invention;
Therefore, for you to say christ hath a Baptism of water, is to make two Baptisms, whereof one of them is of your own invention;
av, c-acp pn22 pc-acp vvi np1 vhz dt n1 pp-f n1, vbz pc-acp vvi crd n2, c-crq crd pp-f pno32 vbz pp-f po22 d n1;
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for to say Christ hath two Baptisms, is to give the Scriptures the ly. If we shall say there is two baptismes, the word of truth will warrant us,for to say christ hath two Baptisms, is to give the Scriptures the lie. If we shall say there is two baptisms, the word of truth will warrant us,
c-acp pc-acp vvi np1 vhz crd n2, vbz pc-acp vvi dt n2 dt vvi. cs pns12 vmb vvi a-acp vbz crd n2, dt n1 pp-f n1 vmb vvi pno12,
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for Heb. 6. 2. We finde the doctrine of baptismes spoken of, which surely are more then one,
for Hebrew 6. 2. We find the Doctrine of baptisms spoken of, which surely Are more then one,
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for the word is in the plurall number, and I have proved the baptism of water, to be the Baptisme of Christ;
for the word is in the plural number, and I have proved the Baptism of water, to be the Baptism of christ;
p-acp dt n1 vbz p-acp dt j n1, cc pns11 vhb vvn dt n1 pp-f n1, pc-acp vbi dt n1 pp-f np1;
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and for ought I can understand by any man to the contrary, the Apostle meanes the baptisme of water in this Scripture,
and for ought I can understand by any man to the contrary, the Apostle means the Baptism of water in this Scripture,
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for he mentions not the Spirit, nor Water, so that I might as well retort this objection,
for he mentions not the Spirit, nor Water, so that I might as well retort this objection,
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and say there is but one Baptisme, which is of Water, therfore for any to say there is a Baptism of the Spirit, they give this Scripture the ly, which manner of argument, be it far from me;
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 Scripture the lie, which manner of argument, be it Far from me;
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for the meaning of the Apostle there, is to draw the Saints into unity from the consideration of the unity of truth, There is one Faith, saith he,
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, Says he,
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yet notwithstanding it is easily proved that there was then severall sorts of faith, as of miracles, which all had not, of the Gospel which every Saint had, yet one faith;
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;
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so one baptisme, yet there was a baptisme of water, of the the Spirit, and of afflictions;
so one Baptism, yet there was a Baptism of water, of the the Spirit, and of afflictions;
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which in one respect are divers, yet in another they are one, that is to say, in unity;
which in one respect Are diverse, yet in Another they Are one, that is to say, in unity;
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the one not destroying the other, water Spirit and afflictions accompany Saints, Spirit gives them a being in life, water manifests this being;
the one not destroying the other, water Spirit and afflictions accompany Saints, Spirit gives them a being in life, water manifests this being;
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afflictions are sent from the Father to exercise them in this being;
afflictions Are sent from the Father to exercise them in this being;
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yea, further the holy Ghost and fire and the Baptisme of Water are one as centring in one head, the Lord Christ, tending to unity, viz. the advancement of the Gospel,
yea, further the holy Ghost and fire and the Baptism of Water Are one as centring in one head, the Lord christ, tending to unity, viz. the advancement of the Gospel,
uh, jc dt j n1 cc n1 cc dt n1 pp-f n1 vbr crd p-acp vvg p-acp crd n1, dt n1 np1, vvg p-acp n1, n1 dt n1 pp-f dt n1,
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therefore though in a sense, there are severall sorts of Baptisme, yet all agree in one, the Water, the Spirit,
Therefore though in a sense, there Are several sorts of Baptism, yet all agree in one, the Water, the Spirit,
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and blood, the three Witnesses in earth, agree in one; and blood, the three Witnesses in earth, agree in one;
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yet further, there is but one true baptisme of Water, not several kinds of which I judge he here speaks,
yet further, there is but one true Baptism of Water, not several Kinds of which I judge he Here speaks,
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so that from this Scripture, we cannot prove the baptisme of Water, not to have being, more then we may prove the baptisme of the Spirit not to be.
so that from this Scripture, we cannot prove the Baptism of Water, not to have being, more then we may prove the Baptism of the Spirit not to be.
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But say others what say you to that of Paul, he thanks God he had baptized none of them, but few families; But say Others what say you to that of Paul, he thanks God he had baptised none of them, but few families;
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and saith, he was not sent to baptize, but to preach the Gospell, now if Christ had given a Commission to them,
and Says, he was not sent to baptise, but to preach the Gospel, now if christ had given a Commission to them,
cc vvz, pns31 vbds xx vvn pc-acp vvi, cc-acp pc-acp vvi dt n1, av cs np1 vhd vvn dt n1 p-acp pno32,
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so to doe, Paul very ill observed it, that baptized so few;
so to do, Paul very ill observed it, that baptised so few;
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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.but Certainly not such Commission was given, for if there had, how could Paul truly say, I was not sent to baptise, which surely will not Easily be answered. 1 Cor. 1.
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I doe confesse 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,
I do confess At the First sighed this argument appears with much strength, from which I Fear many honest hearts take advantage to strengthen them in their apprehensions against this Ordinance,
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but the Scripture, being truly weighed in the ballance of the sanctuary, this objection will be found light;
but the Scripture, being truly weighed in the balance of the sanctuary, this objection will be found Light;
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the truth whereof, that it may appear, consider the persons to whom Paul spake, the ground of his speaking,
the truth whereof, that it may appear, Consider the Persons to whom Paul spoke, the ground of his speaking,
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and the end of his speech.
and the end of his speech.
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First, The Persons to whom he wrote were the Corinths, therefore he saith, I thank God I Baptized none of you, from whence we may not conclude he baptised no others.
First, The Persons to whom he wrote were the Corinths, Therefore he Says, I thank God I Baptised none of you, from whence we may not conclude he baptised not Others.
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2. The ground whereupon he wrote these Words was, the carnall owning of themselves after men, one saying he was of Paul, another of Apollos;
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;
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those Persons who did baptize them, were owned by them, in a way of distinction, calling themselves by their names.
those Persons who did baptise them, were owned by them, in a Way of distinction, calling themselves by their names.
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Thirdly, The end of his words which was to knit them together, which he endeavours to effect by two arguments:
Thirdly, The end of his words which was to knit them together, which he endeavours to Effect by two Arguments:
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First, by telling of them, they were not baptized into his name, neither was he crucified for them, he died not for them,
First, by telling of them, they were not baptised into his name, neither was he Crucified for them, he died not for them,
ord, p-acp vvg pp-f pno32, pns32 vbdr xx vvn p-acp po31 n1, dx vbds pns31 vvn p-acp pno32, pns31 vvd xx p-acp pno32,
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neither were they Baptized into his death;
neither were they Baptised into his death;
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Wherefore it was a very carnall thing for them so to be divided, whose divisions made him to rejoyce, that he had baptized no more,
Wherefore it was a very carnal thing for them so to be divided, whose divisions made him to rejoice, that he had baptised no more,
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for this reason, lest they should say, they were baptized into his own name;
for this reason, lest they should say, they were baptised into his own name;
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he doth not here at the least deny the baptisme of Water, but his words if you observe them are a cleere proofe that the Corinths were all baptised, though not into Pauls 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 all baptised, though not into Paul's name,
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yet into Christs name, for saith he, I baptized none of you, but such and such;
yet into Christ name, for Says he, I baptised none of you, but such and such;
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implying others had baptized them, for in the Acts it is said, many Corinthians beleeved and were baptized. Acts. 18. 8.
implying Others had baptised them, for in the Acts it is said, many Corinthians believed and were baptised. Acts. 18. 8.
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Secondly, That he might destroy their carnall reasonings in setting up baptisme so much in a way of opposition one to another and against Christ himselfe, he tels them Christ sent him not to baptize, but to preach the Gospel;
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 baptise, but to preach the Gospel;
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Which words are comparatively to be understood, for Christ did chiefly and principally send him to preach the Gospel, such manner of speaking we shall finde usuall therefore when the Israelites rejected Samnel and would have a King, God saith to Samuel, they have not rejected thee,
Which words Are comparatively to be understood, for christ did chiefly and principally send 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,
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but they have rejected me, that I should not reign over them, which words are to be understood that the greatest offence was committed against the Lord, such another expression is that in Ieremiah, where God saith, I spake not unto your fathers,
but they have rejected me, that I should not Reign over them, which words Are to be understood that the greatest offence was committed against the Lord, such Another expression is that in Jeremiah, where God Says, I spoke not unto your Father's,
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nor commanded them in the day that I brought them up out of the Land of Egypt, concerning burnt-offerings, or sacrifices:
nor commanded them in the day that I brought them up out of the Land of Egypt, Concerning Burnt offerings, or Sacrifices:
ccx vvd pno32 p-acp dt n1 cst pns11 vvd pno32 a-acp av pp-f dt n1 pp-f np1, vvg n2, cc n2:
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But this thing commanded I them, saying, obey my voyce. But this thing commanded I them, saying, obey my voice.
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Now we know God did command them to offer sacrifices, but that was not the chiefe thing commanded, in comparison of the obedience of the heart they were not commanded.
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.
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Ier. 7. 22, 23. and so Paul saith 1 Cor. 3. 6. 7. I have planted, Apollo watered, and yet immediately he tels them, neither he that planted, nor he that watered were any thing, that is to say, nothing in comparison of the Lord;Jeremiah 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;
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for otherwise they were something, for he cals himself a wise master builder, in this we may see the wisdome of God,
for otherwise they were something, for he calls himself a wise master builder, in this we may see the Wisdom of God,
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when any soule extolls any thing beyond its Sphere, that, the Lord layes as it were low;
when any soul extols any thing beyond its Sphere, that, the Lord lays as it were low;
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Iames saw many exalting faith, and sleighting works, he prefers works, and tels them a man is justified by workes;James saw many exalting faith, and Slighting works, he prefers works, and tells them a man is justified by works;
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when Paul saw the Galathians advancing works, he throwes them downe, and ranks them with losse and dung;
when Paul saw the Galatians advancing works, he throws them down, and ranks them with loss and dung;
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so here when Paul saw the Corinths exalting him and others, because they were baptized by them, he reproveth them for it,
so Here when Paul saw the Corinths exalting him and Others, Because they were baptised by them, he Reproveth them for it,
av av c-crq np1 vvd dt n2 vvg pno31 cc n2-jn, c-acp pns32 vbdr vvn p-acp pno32, pns31 vvz pno32 c-acp pn31,
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and spake after this manner, Oh yee Corint•s, you rejoyce in men as if you were baptized into their names,
and spoke After this manner, O ye Corint•s, you rejoice in men as if you were baptised into their names,
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but you are mistaken, you were baptized into the name of Christ; you have little cause thus to boast of me;
but you Are mistaken, you were baptised into the name of christ; you have little cause thus to boast of me;
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for I for my owne part baptized but few of you, neither was that my principall office or work to baptize you, but to preach the Gospell.
for I for my own part baptised but few of you, neither was that my principal office or work to baptise you, but to preach the Gospel.
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But if this be true, how did Paul fulfill that command of Christ, saying, Goe teach and baptize; if that Baptisme be meant of water, in the 28. of Mathew. To this I answer;But if this be true, how did Paul fulfil that command of christ, saying, Go teach and baptise; if that Baptism be meant of water, in the 28. of Matthew. To this I answer;
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he may be truly said to doe a thing that doth it by another:
he may be truly said to do a thing that does it by Another:
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So is Christ said, To make and baptize more Disciples then John, when indeed he himselfe baptized not, but his Disciples did it.
So is christ said, To make and baptise more Disciples then John, when indeed he himself baptised not, but his Disciples did it.
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So the Apostles did fulfill it, in baptizing some with their own hands, and in commanding others to baptize also.
So the Apostles did fulfil it, in baptizing Some with their own hands, and in commanding Others to baptise also.
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The Apostles preached faith and Baptisme, but indeed were not able to baptize all with their owne hands,
The Apostles preached faith and Baptism, but indeed were not able to baptise all with their own hands,
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but had many brethren accompanying them to helpe them in that worke: as is evident in the example of Peter, preaching to Cornelius, Acts 10.
but had many brothers accompanying them to help them in that work: as is evident in the Exampl of Peter, preaching to Cornelius, Acts 10.
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To conclude my answer to Pauls, saying, he was not sent to baptize,
To conclude my answer to Paul's, saying, he was not sent to baptise,
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I say, in the Scriptures this is considerable, that Baptisme is not tyed of, necessity to an Apostle, that he must with his owne hands doe it;
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;
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for Paul was not so sent to doe it, but Disciples may doe it.
for Paul was not so sent to do it, but Disciples may do it.
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So that the substance of my answer is this, that the Apostle here shewes what was his principall work or office;
So that the substance of my answer is this, that the Apostle Here shows what was his principal work or office;
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to wit, preaching, hereby not destroying Baptisme; which I have before demonstrated to be Christs command:
to wit, preaching, hereby not destroying Baptism; which I have before demonstrated to be Christ command:
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yet in comparison of preaching he was not at all sent to baptize;
yet in comparison of preaching he was not At all sent to baptise;
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for that was not his work more then the worke of many others, but he was one of the chiefest of them that preached Christ Jesus.
for that was not his work more then the work of many Others, but he was one of the chiefest of them that preached christ jesus.
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Tis true, may some say, These were practised in the imperfect state of the Saints, wherein they lived under shadowes; This true, may Some say, These were practised in the imperfect state of the Saints, wherein they lived under shadows;
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but now all shadowes are done away, and that which is perfect is come;
but now all shadows Are done away, and that which is perfect is come;
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so that we are not now to practise water Baptisme, which is a shadow, an imperfect thing. so that we Are not now to practise water Baptism, which is a shadow, an imperfect thing.
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I have in the first part of this discourse briefly handled this point of perfection, wherein I have showne wherein Saints may be said to be perfect, and wherein not:
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:
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To which I shall adde thus much, that Paul had not attained that perfect state he speakes of, 1 Cor. 1•. 10. But saith,
To which I shall add thus much, that Paul had not attained that perfect state he speaks of, 1 Cor. 1•. 10. But Says,
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when he should attaine it, he should know. as he was knowne; which is onely true in the resurrection, when wee also acknowledge the ending of Ordinances.
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.
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And whereas you say, shadowes are done away, I would fain see that Scripture, which saith, Baptisme is such a shadow which is done away:
And whereas you say, shadows Are done away, I would fain see that Scripture, which Says, Baptism is such a shadow which is done away:
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thus I finde the Jewes Ceremonies were called shadowes of Christ, and were done away in Christ:
thus I find the Jews Ceremonies were called shadows of christ, and were done away in christ:
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but where to finde a footing for the proofe of Baptisme, being as yet done away;
but where to find a footing for the proof of Baptism, being as yet done away;
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I professe I cannot imagine, if you mean that in the 2. of Solomons Song, That is but a desire of the Spouse for Christ to turn to her, till they should flyaway;
I profess I cannot imagine, if you mean that in the 2. of Solomons Song, That is but a desire of the Spouse for christ to turn to her, till they should flyaway;
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which state we daily long for, that We may see Iesus face to face, who see now through a glasse darkely.
which state we daily long for, that We may see Iesus face to face, who see now through a glass darkly.
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And whereas you say, the state of the Church was then imperfect, but now perfect: Alas!
And whereas you say, the state of the Church was then imperfect, but now perfect: Alas!
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Their estate surely was more perfect then ours;
Their estate surely was more perfect then ours;
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neither yet can any man make it to appear in any one thing, wherein we transcend them,
neither yet can any man make it to appear in any one thing, wherein we transcend them,
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whether you mean in gifts, revelations, parts, wisedome or knowledge:
whither you mean in Gifts, revelations, parts, Wisdom or knowledge:
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Consider Paul abounded in all, and was so wrapt up with visions, that whether in the body,
Consider Paul abounded in all, and was so wrapped up with visions, that whither in the body,
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or out, he could not tell;
or out, he could not tell;
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yet he cryes, We see but in part, and I have not already attained, but presse forward.
yet he cries, We see but in part, and I have not already attained, but press forward.
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But notwithstanding all this that you have said, it seemes to me, may some say, Baptisme was onely used in the infancy of the Church; 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;
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for we finde not the Apostles pressing of it afterwards, neither to the Romans, Corinths,
for we find not the Apostles pressing of it afterwards, neither to the Roman, Corinths,
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nor in any of his Epistles, which surely he would have done had it beene of such concernment. nor in any of his Epistles, which surely he would have done had it been of such concernment.
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This objection is built upon a mistake of their Epistles; for they were not written to persons unbaptized, but already baptized:
This objection is built upon a mistake of their Epistles; for they were not written to Persons unbaptized, but already baptised:
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So that it was needlesse to urge Baptisme to them:
So that it was needless to urge Baptism to them:
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Yet we shall finde Paul in the Hebrewes telling them they had need to have the principles of the doctrine of Christ taught them againe; of which Baptisme is one.
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.
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But if you looke into the Acts of the Apostles, you will there finde Baptisme to be practised as much as any Ordinance;
But if you look into the Acts of the Apostles, you will there find Baptism to be practised as much as any Ordinance;
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for there are the travels of the Apostles, and their doctrine to unbelievers registred; where you shall finde thousands baptized:
for there Are the travels of the Apostles, and their Doctrine to unbelievers registered; where you shall find thousands baptised:
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Now Baptisme is part of the foundation in the house of God, which must not be laid againe.
Now Baptism is part of the Foundation in the house of God, which must not be laid again.
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But yet some are ready further to object against Baptisme of water, and say nothing enters into, or hath a being in the Kingdome of God, But yet Some Are ready further to Object against Baptism of water, and say nothing enters into, or hath a being in the Kingdom of God,
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but that which abides for ever; but water must perish, therefore it cannot be in the Kingdome of God. To which I answer;but that which abides for ever; but water must perish, Therefore it cannot be in the Kingdom of God. To which I answer;
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if by the Kingdome of God you mean that invisible state of the spirit living with the Lord, I shall shew you this is a mistake;
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;
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for is is said, We are saved by hope, which abides not alwaies; for the thing hoped for being enjoyed, hope ceaseth.
for is is said, We Are saved by hope, which abides not always; for the thing hoped for being enjoyed, hope ceases.
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But if you mean the Visible Kingdome of heaven, viz: the Church of Christ, behold you are much mistaken;
But if you mean the Visible Kingdom of heaven, videlicet: the Church of christ, behold you Are much mistaken;
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for tongues and prophesies were in the Church, and shall not abide for ever: for the Scripture saith, Prophesies shall faile, 1 Cor. 13. 8.
for tongues and prophecies were in the Church, and shall not abide for ever: for the Scripture Says, prophecies shall fail, 1 Cor. 13. 8.
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But yet I say, though that which is visible shall fade, yet that which is represented by it, viz: the Fathers love in Christ Jesus, shall never faile,
But yet I say, though that which is visible shall fade, yet that which is represented by it, videlicet: the Father's love in christ jesus, shall never fail,
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and our obedience shall ever be recorded with the Lord.
and our Obedience shall ever be recorded with the Lord.
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That which you have said, is true, proves Saints may be baptized with water; but yet it is an indifferent thing, That which you have said, is true, Proves Saints may be baptised with water; but yet it is an indifferent thing,
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and so it is no great matter if it be left undone. That which is neither commanded, nor yet forbidden, is left at a Saints liberty:and so it is no great matter if it be left undone. That which is neither commanded, nor yet forbidden, is left At a Saints liberty:
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But know the commands of the Lord are not of so indifferent a nature; the transgression of them, or any of them, is sinne:
But know the commands of the Lord Are not of so indifferent a nature; the Transgression of them, or any of them, is sin:
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Now to say Baptisme is such a thing, makes void those Scriptures which command it to be preached and practised,
Now to say Baptism is such a thing, makes void those Scriptures which command it to be preached and practised,
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as I have proved from Math. 28. Marke, the last, with other Scriptures:
as I have proved from Math. 28. Mark, the last, with other Scriptures:
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He that said to the Disciples, Goe preach and baptize; likewise saith to believers by the mouth of his Apostles, Repent, and be baptized.
He that said to the Disciples, Go preach and baptise; likewise Says to believers by the Mouth of his Apostles, repent, and be baptised.
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So that I say againe, whatever believer shall neglect this command, sins against the great Lawgiver the Lord Jesus.
So that I say again, whatever believer shall neglect this command, Sins against the great Lawgiver the Lord jesus.
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Thus have I endeavoured, according to my talent, to answer all those objections I have yet met withall of any moment;
Thus have I endeavoured, according to my talon, to answer all those objections I have yet met withal of any moment;
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hoping it will now appeare to thee, that Baptisme of water is an Ordinance of the Lord Jesus,
hoping it will now appear to thee, that Baptism of water is an Ordinance of the Lord jesus,
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and not to be so carnall as men suppose, but a spirituall Ordinance, whose author, principle leading to it, power enabling to performe it,
and not to be so carnal as men suppose, but a spiritual Ordinance, whose author, principle leading to it, power enabling to perform it,
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and true end of conformity to it, are all spirituall, which though in a sense, viz: as it is performed with water, may be called externall or outward:
and true end of conformity to it, Are all spiritual, which though in a sense, videlicet: as it is performed with water, may be called external or outward:
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yet the spirit and life of it is like the Kings Daughter, Psalme 45. All glorious within, whose cloathing is of wrought gold.
yet the Spirit and life of it is like the Kings Daughter, Psalm 45. All glorious within, whose clothing is of wrought gold.
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And surely it is no more outward then charity;
And surely it is no more outward then charity;
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which I suppose none but some old hardhearted usurer will deny to have place in the Church of the firstborne;
which I suppose none but Some old hardhearted usurer will deny to have place in the Church of the firstborn;
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and why may not Baptisme be admitted likewise into the Kingdome of the Lord Jesus?
and why may not Baptism be admitted likewise into the Kingdom of the Lord jesus?
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Some say, Tis a yoake, and they say true; but it is Christs yoake, whose yoake is easy, and his burden is light:
some say, This a yoke, and they say true; but it is Christ yoke, whose yoke is easy, and his burden is Light:
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others say, if they should submit to it, they shall. be in bonds, and not have that liberty they enjoyed before:
Others say, if they should submit to it, they shall. be in bonds, and not have that liberty they enjoyed before:
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they say true, they shall be bound, but to nothing but Christs lawes, and be infringed of no liberty that may be truly called Gospell-liberty:
they say true, they shall be bound, but to nothing but Christ laws, and be infringed of no liberty that may be truly called gospel liberty:
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true it is, they are like to be more carefully and narrowly watcht over then formerly, that so they may walk more conformable to the true nature of Christs flock, whose inheritance is the Kingdome of the Father.
true it is, they Are like to be more carefully and narrowly watched over then formerly, that so they may walk more conformable to the true nature of Christ flock, whose inheritance is the Kingdom of the Father.
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But this surely to an honest upright heart, who feares the Lord, will be accounted as his great priviledge and happinesse.
But this surely to an honest upright heart, who fears the Lord, will be accounted as his great privilege and happiness.
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Chap. VIII. Sheweth that believers being baptized, ought to be added to the Church, and what the true Gospell-Church is.
Chap. VIII. Shows that believers being baptised, ought to be added to the Church, and what the true Gospell-Church is.
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THE first thing being made manifest, that all believers are to be baptized,
THE First thing being made manifest, that all believers Are to be baptised,
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I come to the second thing I promised to discover to you which was the command of Christ;
I come to the second thing I promised to discover to you which was the command of christ;
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for those that were baptized to be added to to the Church. By Church I here understand some particular visible Church;
for those that were baptised to be added to to the Church. By Church I Here understand Some particular visible Church;
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which every believer ought to be a member of, and adde himselfe to it. Tis not enough to be baptized, which visibly enrights him into any Church;
which every believer ought to be a member of, and add himself to it. This not enough to be baptised, which visibly enrights him into any Church;
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but he must be taught to observe all things commanded, whereof this is one, to joine himselfe to some particular Church or Congregation; Therefore is it said, Acts 2. 42. They continued stedfastly in the Apostles doctrine and fellowship,
but he must be taught to observe all things commanded, whereof this is one, to join himself to Some particular Church or Congregation; Therefore is it said, Acts 2. 42. They continued steadfastly in the Apostles Doctrine and fellowship,
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and in breaking of bread, and prayers. and in breaking of bred, and Prayers.
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Marke it, they were not onely baptized, but walked in the visible fellowship of the Gospell.
Mark it, they were not only baptised, but walked in the visible fellowship of the Gospel.
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And againe it is said, verse 47. And the Lord added to the Church daily such as should be saved.
And again it is said, verse 47. And the Lord added to the Church daily such as should be saved.
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And againe, Acts 17. 4. it is said, Those that believed consorted to Paul and Silas:
And again, Acts 17. 4. it is said, Those that believed consorted to Paul and Silas:
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they embodied themselves together, and cleaved to the Apostles, verse 34. That it is the duty of Saints thus to do, I shall manifest by two Reasons.
they embodied themselves together, and cleaved to the Apostles, verse 34. That it is the duty of Saints thus to do, I shall manifest by two Reasons.
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1. From the nature of the Saints they are all one in Christ Jesus; they are Christs sheepe, the nature of whom is to flocke togegether;
1. From the nature of the Saints they Are all one in christ jesus; they Are Christ sheep, the nature of whom is to flock together;
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they are members one of another. they Are members one of Another.
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Now it behooveth the members to be fixed in their owne body, they are the souldiers of the Lord, who ought to be in continuall order.
Now it behooveth the members to be fixed in their own body, they Are the Soldiers of the Lord, who ought to be in continual order.
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But 2. It appeares from the nature of the doctrine of Christ, which points at unity;
But 2. It appears from the nature of the Doctrine of christ, which points At unity;
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one Lord, one Faith, one Baptisme, one Body, whereof Christ is the Head; God is one, they are one; the Gospell is one;
one Lord, one Faith, one Baptism, one Body, whereof christ is the Head; God is one, they Are one; the Gospel is one;
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all which proclaimes it to be their duty to walke together as one in the Church, which is Christs body.
all which proclaims it to be their duty to walk together as one in the Church, which is Christ body.
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But to make things appeare more plainly, I shall shew you what the true Church of Christ is;
But to make things appear more plainly, I shall show you what the true Church of christ is;
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to which every believer being baptized, ought to be added.
to which every believer being baptised, ought to be added.
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It is a company of people called out and separated from the world by the word of the Gospell to believe in Christ, being baptized in the name of the Lord Jesus;
It is a company of people called out and separated from the world by the word of the Gospel to believe in christ, being baptised in the name of the Lord jesus;
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walking together in mutuall agreement in the visible profession of the Gospell of the Lord Jesus Christ their Head and King.
walking together in mutual agreement in the visible profession of the Gospel of the Lord jesus christ their Head and King.
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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,
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,
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but of a particular, visible society or congregation of people; who are that Church I have before described;
but of a particular, visible society or congregation of people; who Are that Church I have before described;
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in which description there are these things observable. 1. That Christs Church consists of people. 2. That it consists of people called or separated from the world by the Gospell.
in which description there Are these things observable. 1. That Christ Church consists of people. 2. That it consists of people called or separated from the world by the Gospel.
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3. They are a company of believers. 4. They are believers baptized in the name of the Lord Jesus.
3. They Are a company of believers. 4. They Are believers baptised in the name of the Lord jesus.
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5. That they are united together by consent, in the fellowship of the Gospell; all which I shall handle briefly.
5. That they Are united together by consent, in the fellowship of the Gospel; all which I shall handle briefly.
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First, That Christs Church are onely people;
First, That Christ Church Are only people;
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I minde this in a way of opposition to that carnall apprehension of ignorant soules, who esteeme 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;
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 dwells not in Temples made with hands, Acts 17. 24. But in the contrite and broken heart;
pns11 n1 d p-acp dt n1 pp-f n1 p-acp d j n1 pp-f j n2, r-crq vvb n2 pp-f n1 cc n1 pc-acp vbi dt n2 pp-f np1: xx vvg, cst cst dt av-ds j vvz xx p-acp n2 vvn p-acp n2, n2 crd crd p-acp p-acp dt j cc j-vvn n1;
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Though Heaven and Earth cannot containe him, yet he dwels in men.
Though Heaven and Earth cannot contain him, yet he dwells in men.
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Which blind conceite hath begotten such superstition in their hearts, that they esteeme such Houses to be Holy;
Which blind conceit hath begotten such Superstition in their hearts, that they esteem such Houses to be Holy;
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and so making an Idol of them, they fall downe before them; that is to say, attribute that to them which is peculiar to the Saints.
and so making an Idol of them, they fallen down before them; that is to say, attribute that to them which is peculiar to the Saints.
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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 Christs Kingdome, 'tis not something added to man, which is saved in man,
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 subject's of Christ Kingdom, it's not something added to man, which is saved in man,
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but the same man is the subject of salvation, who before was in the the state or wrath;
but the same man is the Subject of salvation, who before was in the the state or wrath;
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'tis not something besides mens naturall soules and bodies, which are the subjects of Christs church,
it's not something beside men's natural Souls and bodies, which Are the subject's of Christ Church,
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but their bodies and soules, which before were in an old state of sin and death, therefore called old men;
but their bodies and Souls, which before were in an old state of since and death, Therefore called old men;
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but now in a new state, therefore called new creatures, they are Christs members; these I say, are called, or separated from the world;
but now in a new state, Therefore called new creatures, they Are Christ members; these I say, Are called, or separated from the world;
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the word Church, in the Greeke signifies called out, the church is called out, or separate from the Kingdome of Sathan, therefore saith Peter, who hath called you out of darknesse. 1 Peter.
the word Church, in the Greek signifies called out, the Church is called out, or separate from the Kingdom of Sathan, Therefore Says Peter, who hath called you out of darkness. 1 Peter.
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2. 9. and again, Coloss. 1. 13. Saints are said to be delivered from the power of darknesse, and translated into another Kingdome;
2. 9. and again, Coloss. 1. 13. Saints Are said to be Delivered from the power of darkness, and translated into Another Kingdom;
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Saints were once as others are, but now are they separated from the world in a twofold consideration.
Saints were once as Others Are, but now Are they separated from the world in a twofold consideration.
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First, From the wicked conversation of the world, therefore are the Saints said to be redeemed from the vaine conversation of the world received by tradition from their fathers, 1. Peter. 1. 18. Therefore Paul saith, we had our conversation amongst children of disobedience in times past, in the lusts of our flesh,
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 Father's, 1. Peter. 1. 18. Therefore Paul Says, we had our Conversation among children of disobedience in times past, in the Lustiest of our Flesh,
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but God who had mercy on us, hath quickened us, when we were dead in sins. but God who had mercy on us, hath quickened us, when we were dead in Sins.
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Eph. 2. 2. 3. 4. 5. they are to be separated from all the abominations thereof,
Ephesians 2. 2. 3. 4. 5. they Are to be separated from all the abominations thereof,
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for the church of Christ is or ought to be a pure Kingdome, into which nothing that desil•th should enter, they are called from the works of the flesh,
for the Church of christ is or ought to be a pure Kingdom, into which nothing that desil•th should enter, they Are called from the works of the Flesh,
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as lying, stealing, covetousnesse, drunkennesse, swearing, blaspheming, railing, adulteries, and the lusts of the flesh, wherein formerly they were conversant;
as lying, stealing, covetousness, Drunkenness, swearing, blaspheming, railing, adulteries, and the Lustiest of the Flesh, wherein formerly they were conversant;
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as is evident, 1 Cor. 6. 4. 10. no such persons that are known to be such, are to be admitted into the Church which is the Kingdome of heaven upon earth.
as is evident, 1 Cor. 6. 4. 10. no such Persons that Are known to be such, Are to be admitted into the Church which is the Kingdom of heaven upon earth.
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2. They are separated from the worship of the World, now by the worship of the World, I meane, that seeming worship which men performe to the Lord, without a lawfull warrant from the Lord,
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,
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even all the commands of man, in the things of God.
even all the commands of man, in the things of God.
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The world through the mighty operation of the man of sin, who works in the children of disobedience, hath set up a worship among men that hath the name of the service of God,
The world through the mighty operation of the man of since, who works in the children of disobedience, hath Set up a worship among men that hath the name of the service of God,
dt n1 p-acp dt j n1 pp-f dt n1 pp-f n1, r-crq vvz p-acp dt n2 pp-f n1, vhz vvn a-acp dt n1 p-acp n2 cst vhz dt n1 pp-f dt n1 pp-f np1,
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when indeed God never commanded them any such thing:
when indeed God never commanded them any such thing:
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We are commanded to come forth of Babylon, out of confusion, and to touch no unclean thing,
We Are commanded to come forth of Babylon, out of confusion, and to touch no unclean thing,
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therfore, saith the Lord, What an agreement hath the temple of the Lord, with idols;
Therefore, Says the Lord, What an agreement hath the temple of the Lord, with Idols;
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wherefore come out from amongst them, and be yee separate, saith the Lord, and touch not the unclean thing. 2 Cor. 6. 16, 17.Wherefore come out from among them, and be ye separate, Says the Lord, and touch not the unclean thing. 2 Cor. 6. 16, 17.
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We are to separate from all assemblyes who say they are Churches, and yet are not built upon the Rock Christ,
We Are to separate from all assemblies who say they Are Churches, and yet Are not built upon the Rock christ,
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and the foundation of the Apostles and Prophets, Jesus Christ himself being the corner stone. and the Foundation of the Apostles and prophets, jesus christ himself being the corner stone.
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There is much adoe made about churches this day, but there is but one true way of entring 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,
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therefore are we to separate from all those seeming Churches, who never were admitted into the Church, through the preaching of the Word,
Therefore Are we to separate from all those seeming Churches, who never were admitted into the Church, through the preaching of the Word,
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and beleeving the doctrine of Christ, being baptized into his name, but were naturally borne into it,
and believing the Doctrine of christ, being baptised into his name, but were naturally born into it,
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as all those are who stand in a any Church by right of infant membership, or infant Baptism.
as all those Are who stand in a any Church by right of infant membership, or infant Baptism.
c-acp d d vbr r-crq vvb p-acp dt d n1 p-acp n-jn pp-f n1 n1, cc n1 n1.
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Christs Church consists of a people visibly professing faith, all in Christs Kingdome must be able to declare whose they are, whom they professe, whose subjects they be,
Christ Church consists of a people visibly professing faith, all in Christ Kingdom must be able to declare whose they Are, whom they profess, whose subject's they be,
npg1 n1 vvz pp-f dt n1 av-j vvg n1, d p-acp npg1 n1 vmb vbi j pc-acp vvi r-crq pns32 vbr, ro-crq pns32 vvb, rg-crq n2-jn pns32 vbb,
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and to whose laws they conforme, therefore we shall finde the Eunuch not to be admitted to baptisme, Except he believed with all his heart.
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.
cc p-acp rg-crq n2 pns32 vvi, av pns12 vmb vvi dt n1 xx pc-acp vbi vvn p-acp n1, c-acp pns31 vvd p-acp d po31 n1.
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But may some say, many may professe faith, and yet not be beleevers, so that if 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. But may Some say, many may profess faith, and yet not be believers, so that if 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.
cc-acp vmb d vvi, d vmb vvi n1, cc av xx vbi n2, av cst cs n1 vbb av-j j p-acp dt vvg pp-f dt n1 pc-acp vbi dt n1 pp-f dt n1 pn22 vmb vbi j pc-acp vvi d n2 pc-acp vbi j, c-acp d vmb vbi n2.
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What I said before, I say now again, that visible appearances are the true ground of visible administrations, with the heart man beleeveth,
What I said before, I say now again, that visible appearances Are the true ground of visible administrations, with the heart man Believeth,
q-crq pns11 vvd a-acp, pns11 vvb av av, cst j n2 vbr dt j n1 pp-f j n2, p-acp dt n1 n1 vvz,
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but with the mouth he confesseth unto salvation: but with the Mouth he Confesses unto salvation:
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Had election, or a reall interest in the love of Christ beene the only ground of receiving members into fellowship,
Had election, or a real Interest in the love of christ been the only ground of receiving members into fellowship,
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or of baptizing them, as some may suppose, the Apostles did very evill in baptizing Simon, who was in the gall of bitternesse;
or of baptizing them, as Some may suppose, the Apostles did very evil in baptizing Simon, who was in the Gall of bitterness;
cc pp-f vvg pno32, c-acp d vmb vvi, dt n2 vdd av n-jn p-acp vvg np1, r-crq vbds p-acp dt n1 pp-f n1;
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yea, if that should be true, Christ did very ill in suffering Judas to goe in and out,
yea, if that should be true, christ did very ill in suffering Judas to go in and out,
uh, cs d vmd vbi j, np1 vdd av av-jn p-acp vvg np1 pc-acp vvi p-acp cc av,
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so long with his disciples undiscovered, when he knew he was a wicked man; but yet Simon professing he beleeved, ought not to be denied baptisme:
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:
av av-j p-acp po31 n2 j, c-crq pns31 vvd pns31 vbds dt j n1; cc-acp av np1 vvg pns31 vvd, vmd xx pc-acp vbi vvn n1:
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so that I say who ever shall say that he beleeveth in the Lord Iesus, that is to say, professe that he depends upon Christ for salvation,
so that I say who ever shall say that he Believeth in the Lord Iesus, that is to say, profess that he depends upon christ for salvation,
av cst pns11 vvb r-crq av vmb vvi cst pns31 vvz p-acp dt n1 np1, cst vbz pc-acp vvi, vvb cst pns31 vvz p-acp np1 p-acp n1,
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and upon him alone, and desires to be baptized in the name of Christ, professing he beleeves it to be his duty,
and upon him alone, and Desires to be baptised in the name of christ, professing he believes it to be his duty,
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except we know that he hath only a forme of Godlinesse, and denyes the power thereof, he ought to be baptized,
except we know that he hath only a Form of Godliness, and Denies the power thereof, he ought to be baptised,
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and be received a member with the Church, I confesse there is a doctrine spread abroad, that we must know mens hearts before we can walke visibly with them;
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;
cc vbi vvn dt n1 p-acp dt n1, pns11 vvb pc-acp vbz dt n1 vvd av, cst pns12 vmb vvi ng2 n2 c-acp pns12 vmb vvi av-j p-acp pno32;
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which truly never was, nor shall be the ground of a visible fellowship, neither ought we to examine mens spirits or principles, so much as their doctrines.
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.
r-crq av-j av vbds, ccx vmb vbi dt n1 pp-f dt j n1, dx vmd pns12 pc-acp vvi ng2 n2 cc n2, av av-d c-acp po32 n2.
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The church of Christ consists of beleevers baptized in the name of the Lord Jesus;
The Church of christ consists of believers baptised in the name of the Lord jesus;
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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.
Therefore it is said, They that gladly received the word were baptised, and the same day there were added, viz. to the Church about three thousand.
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Act. •. 41. this was a doctrine to be preached commanded to be practised, and was observed by the Saints of old.
Act. •. 41. this was a Doctrine to be preached commanded to be practised, and was observed by the Saints of old.
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But doe you thinke there may not be a visible church of Christ without baptisme of water; But do you think there may not be a visible Church of christ without Baptism of water;
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surely all the churches in the Gospell were not baptized persons. surely all the Churches in the Gospel were not baptised Persons.
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To this I plainly answer, First the Scriptures no where hold forth any church to us, without being baptized,
To this I plainly answer, First the Scriptures no where hold forth any Church to us, without being baptised,
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for this we find as soone as they beleeved, they were commanded to be baptized with water, Acts. 10. and to Paul himself beleeving, was it said, Arise, why tarriest thou, and be baptized:
for this we find as soon as they believed, they were commanded to be baptised with water, Acts. 10. and to Paul himself believing, was it said, Arise, why tarriest thou, and be baptised:
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If we looke into the Acts we shall find there very many examples for it, and not one to prove or tolerate any other practise.
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.
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Secondly, I say, there can be no true visible Church, without it hath its bottome or foundation from Christ,
Secondly, I say, there can be no true visible Church, without it hath its bottom or Foundation from christ,
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but there is no church consisting of others then baptized persons, approved on by Christ,
but there is no Church consisting of Others then baptised Persons, approved on by christ,
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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. Marke last. 19, 20.
for christ giving forth a Rule of visible dispensations, bids his Disciples, First, Teach and Baptise them, afterwards, teach them to observe all that he had commanded them. Mark last. 19, 20.
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Again, if we consider the nature of the Ordinance of baptisme, and of the church of Christ it will be evident,
Again, if we Consider the nature of the Ordinance of Baptism, and of the Church of christ it will be evident,
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for the nature of the Ordinance is a cleer manifestation of putting on Christ;
for the nature of the Ordinance is a clear manifestation of putting on christ;
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therfore saith the Apostle, Know ye not, that as many of you, as have been baptized into Christ, have put on Christ;
Therefore Says the Apostle, Know you not, that as many of you, as have been baptised into christ, have put on christ;
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and the nature of a true Church, is of a spirituall nature visibly holding forth that government Christ our head hath in us:
and the nature of a true Church, is of a spiritual nature visibly holding forth that government christ our head hath in us:
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Again, baptism is the first act visibly representing our union with Christ, which gives us a visible right to all other Ordinances of Christ;
Again, Baptism is the First act visibly representing our Union with christ, which gives us a visible right to all other Ordinances of christ;
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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 Scripture,
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 Scripture,
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and I shall more throughly consider the matter:
and I shall more thoroughly Consider the matter:
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in the mean time, let this suffice us, that while men walke in other wayes doubtfully, without a rule for their practise, we walk according to the Scriptures in being baptized,
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 baptised,
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and added to the church, & wheras they say many churches were planted without baptism;
and added to the Church, & whereas they say many Churches were planted without Baptism;
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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, Goe teach, and baptize.
it is an easy thing to say so, but hard for to prove, I am very confident all Churches were baptised, Else the Disciples of christ had very ill observed their commands, Go teach, and baptise.
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Fiftly, It is not enough that Saints be baptized, but likewise they ought to joyn themselves together,
Fifty, It is not enough that Saints be baptised, but likewise they ought to join themselves together,
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first, to the Lord, then to one another;
First, to the Lord, then to one Another;
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therfore is it, that we find it recorded, that the Saints are a body compact together, and that when many saw the judgement of God upon Ananias and Saphira, they durst not joyn themselves to them;
Therefore is it, that we find it recorded, that the Saints Are a body compact together, and that when many saw the judgement of God upon Ananias and Sapphira, they durst not join themselves to them;
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Now this joyning after baptisme is nothing, but the mutuall consent of each other, giving up themselves to the Lord,
Now this joining After Baptism is nothing, but the mutual consent of each other, giving up themselves to the Lord,
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and one to another, to watch over one another, and walke before the Lord in his own wayes;
and one to Another, to watch over one Another, and walk before the Lord in his own ways;
cc pi p-acp n-jn, pc-acp vvi p-acp crd j-jn, cc vvi p-acp dt n1 p-acp po31 d n2;
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which of necessity must be done or else the Saints would be disabled from knowing each other, watching over each other,
which of necessity must be done or Else the Saints would be disabled from knowing each other, watching over each other,
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and admonishing or reproving each other; thus did Paul joyn himself to the churches at Ierusalem;
and admonishing or reproving each other; thus did Paul join himself to the Churches At Ierusalem;
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but this will appear more plain if you consider what I shall say, when I come to speake of the true nature,
but this will appear more plain if you Consider what I shall say, when I come to speak of the true nature,
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and divine excellency of this church, which I have already in a measure described unto you.
and divine excellency of this Church, which I have already in a measure described unto you.
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Chap. IX. Sheweth the true nature of Christs Church, and the power and authority thereof.
Chap. IX. Shows the true nature of Christ Church, and the power and Authority thereof.
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HAving thus described to you, what the true church of Christ is, I will now shew you its excellent priviledges and duty, which I shall unfold to you in eight particulars:
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:
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1. The nature of this Church. 2. The power of this Church. 3. The duty of this Church.
1. The nature of this Church. 2. The power of this Church. 3. The duty of this Church.
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4. The gifts of this Church. 5. The Ordinances of this Church. 6. The Order of this Church.
4. The Gifts of this Church. 5. The Ordinances of this Church. 6. The Order of this Church.
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7. The Ministry of this Church. 8. The Communion and fellowship of the Church.
7. The Ministry of this Church. 8. The Communion and fellowship of the Church.
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The nature of this church, I shall first handle, which I shall demonstrate to you from the severall names that God hath given it in the Scriptures;
The nature of this Church, I shall First handle, which I shall demonstrate to you from the several names that God hath given it in the Scriptures;
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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 middest of the church, the church is Gods houshold, Mat. 24. 25. Herein may we see the nature of the church to be a compact and united body, a house of living stones, 1 Peter 2. 4. 'tis not a company of unpolished stones, lying scattered up and downe,
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 dwells in the midst of the Church, the Church is God's household, Mathew 24. 25. Herein may we see the nature of the Church to be a compact and united body, a house of living stones, 1 Peter 2. 4. it's not a company of unpolished stones, lying scattered up and down,
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but a house built up, whose foundation is Christ, yea, Christ is the corner stone thereof;
but a house built up, whose Foundation is christ, yea, christ is the corner stone thereof;
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'tis a houshold, whose master is Christ, who is the Lord of that family, which is called by his name;
it's a household, whose master is christ, who is the Lord of that family, which is called by his name;
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the children of this houshold are Saints those that appear in their wedding garment; the servants are the Ministers of the Gospell, who are placed there to serve the family;
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;
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their food is the word of God; the body and blood of Christ Jesus; from whence al unprofitable and wicked servants are tobe cast forth;
their food is the word of God; the body and blood of christ jesus; from whence all unprofitable and wicked Servants Are tobe cast forth;
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'tis a houshold, wherein every son and servant is enrolled by the bond of unity.
it's a household, wherein every son and servant is enrolled by the bound of unity.
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Secondly, 'tis the City of God, Psalm. 46. 4. in which city every member is a fellow citizen, Eph. 2. 19. 'tis a spirituall city, that descends from heaven;
Secondly, it's the city of God, Psalm. 46. 4. in which City every member is a fellow citizen, Ephesians 2. 19. it's a spiritual City, that descends from heaven;
ord, pn31|vbz dt n1 pp-f np1, n1. crd crd n1 r-crq n1 d n1 vbz dt n1 n1, np1 crd crd pn31|vbz dt j n1, cst vvz p-acp n1;
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'tis a flourishing city, whose inhabitants are made glad through that river, whose streames flow from the fountain of life;
it's a flourishing City, whose inhabitants Are made glad through that river, whose streams flow from the fountain of life;
pn31|vbz dt vvg n1, rg-crq n2 vbr vvn j p-acp d n1, rg-crq n2 vvb p-acp dt n1 pp-f n1;
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'tis a City walled with the almighty power of the Lord Jesus;
it's a city walled with the almighty power of the Lord jesus;
pn31|vbz dt n1 j-vvn p-acp dt j-jn n1 pp-f dt n1 np1;
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'tis a City defended with an innumerable company of Angels, whose merchandise is not of gold and silver,
it's a city defended with an innumerable company of Angels, whose merchandise is not of gold and silver,
pn31|vbz dt n1 vvd p-acp dt j n1 pp-f n2, rg-crq n1 vbz xx pp-f n1 cc n1,
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but of bread and water of life, of glorious garments of needle worke, the cloathing of whose inhabitants is wrought gold; 'tis the city of Sion, of which 'tis said, Walke about Sion, and goe round about her, tell the towers thereof, marke yee well her bulwarks, consider her palaces, that ye may tell it, to the generation following.
but of bred and water of life, of glorious garments of needle work, the clothing of whose inhabitants is wrought gold; it's the City of Sion, of which it's said, Walk about Sion, and go round about her, tell the towers thereof, mark ye well her bulwarks, Consider her palaces, that you may tell it, to the generation following.
cc-acp pp-f n1 cc n1 pp-f n1, pp-f j n2 pp-f n1 n1, dt n1 pp-f r-crq n2 vbz vvn n1; pn31|vbz dt n1 pp-f np1, pp-f r-crq pn31|vbz vvd, vvb p-acp np1, cc vvi av-j p-acp pno31, vvb dt n2 av, vvb pn22 av po31 n2, vvb po31 n2, cst pn22 vmb vvi pn31, p-acp dt n1 vvg.
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Psal. 48. 12, 13. 'tis a city incorporated, whose citizens have one and the same Charter from heauen, whose head is the Lord Jesus, whose foundation and gate of entrance is Christ, in which mercy and truth meet together, righteousnesse and peace kisse each other.
Psalm 48. 12, 13. it's 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.
np1 crd crd, crd pn31|vbz dt n1 vvn, rg-crq n2 vhb pi cc dt d n1 p-acp n1, rg-crq n1 vbz dt n1 np1, rg-crq n1 cc n1 pp-f n1 vbz np1, p-acp r-crq n1 cc n1 vvb av, n1 cc n1 vvb d n-jn.
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Thirdly, The church of Christ, is Christs body, Christ is the churches head;
Thirdly, The Church of christ, is Christ body, christ is the Churches head;
ord, dt n1 pp-f np1, vbz npg1 n1, np1 vbz dt ng1 n1;
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yea, he is the very life and soul of the church, 'tis his Spirit which quickens all:
yea, he is the very life and soul of the Church, it's his Spirit which quickens all:
uh, pns31 vbz dt j n1 cc n1 pp-f dt n1, pn31|vbz po31 n1 r-crq vvz d:
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'tis Christs body consisting of severall members, every one is placed in the body, for the service of the whole,
it's Christ body consisting of several members, every one is placed in the body, for the service of the Whole,
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therefore saith Paul, We being many are one body in Christ, and every one, members one of another.
Therefore Says Paul, We being many Are one body in christ, and every one, members one of Another.
av vvz np1, pns12 vbg d vbr pi n1 p-acp np1, cc d pi, n2 crd pp-f n-jn.
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Rom. 12. 5. 'tis a body fitly joyned together, compacted by that which every joynt supplyeth, according to the effectuall working in the measure of every part making increase thereof, edifying it selfe in love.
Rom. 12. 5. it's a body fitly joined together, compacted by that which every joint supplieth, according to the effectual working in the measure of every part making increase thereof, edifying it self in love.
np1 crd crd pn31|vbz dt n1 av-j vvn av, vvn p-acp d r-crq d n1 vvz, vvg p-acp dt j n-vvg p-acp dt n1 pp-f d n1 vvg n1 av, vvg pn31 n1 p-acp n1.
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Eph. 4. 16. Hence it is that Saints are said to live in Christ, and Christ in them
Ephesians 4. 16. Hence it is that Saints Are said to live in christ, and christ in them
np1 crd crd av pn31 vbz d n2 vbr vvn pc-acp vvi p-acp np1, cc np1 p-acp pno32
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Fourthly, Christs church is the mountain of the Lord, Psal. 2. 6. a mountain looking towards heaven, ascending from the earth;
Fourthly, Christ Church is the mountain of the Lord, Psalm 2. 6. a mountain looking towards heaven, ascending from the earth;
ord, npg1 n1 vbz dt n1 pp-f dt n1, np1 crd crd dt n1 vvg p-acp n1, vvg p-acp dt n1;
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a mountain visible, a city on a hill, which cannot be hid. Mat. 5. 14.
a mountain visible, a City on a hill, which cannot be hid. Mathew 5. 14.
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Fifthly, It is Gods vineyard; I am the vine, and yee are the branches, saith Christ, as the branches are all upon one tree,
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,
ord, pn31 vbz npg1 n1; pns11 vbm dt n1, cc pn22 vbr dt n2, vvz np1, p-acp dt n2 vbr d p-acp crd n1,
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so Christ and his are members all of one body, branches of that stock, which is Christ Jesus, who lops of all withered branches. Iohn 15. 1, 2. Sixtly, It is Christs garden, that Christ takes delights in, to walke in, I am come into my garden (saith Christ) my sister, my spouse, he feedeth among the lillies, 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;
so christ and his Are members all of one body, branches of that stock, which is christ jesus, who lops of all withered branches. John 15. 1, 2. Sixty, It is Christ garden, that christ Takes delights in, to walk in, I am come into my garden (Says christ) my sister, my spouse, he feeds among the lilies, he delights even in his Church, to gather his pleasant fruits• it's a walled garden, in which is an everlasting fountain to water and refresh it;
av np1 cc png31 vbr n2 d pp-f crd n1, n2 pp-f d n1, r-crq vbz np1 np1, r-crq vvz pp-f d j-vvn n2. np1 crd crd, crd ord, pn31 vbz npg1 n1, cst np1 vvz n2 p-acp, pc-acp vvi p-acp, pns11 vbm vvn p-acp po11 n1 (vvz np1) po11 n1, po11 n1, pns31 vvz p-acp dt n2, pns31 vvz av p-acp po31 n1, pc-acp vvi po31 j n1 pn31|vbz dt vvn n1, p-acp r-crq vbz dt j n1 pc-acp vvi cc vvi pn31;
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'tis a garden well trimmed, continually weeded, wherein are all manner of fruits, both new and old;
it's a garden well trimmed, continually weeded, wherein Are all manner of fruits, both new and old;
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'tis an orchard of precious plants, set by the water side;
it's an orchard of precious plants, Set by the water side;
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I might further shew you 'tis Gods tabernacle in this world, moving from place to place, till it attaines to its own countrey;
I might further show you it's God's tabernacle in this world, moving from place to place, till it attains to its own country;
pns11 vmd av-jc vvi pn22 pn31|vbz npg1 n1 p-acp d n1, vvg p-acp n1 p-acp n1, c-acp pn31 vvz p-acp po31 d n1;
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'tis Gods temple, wherein his holinesse dwels, 1 Cor. 3. 11. his presence is there, the Arke of the Covenant, the mercy-seat, the incense of a sweet smelling savour unto God, are there;
it's 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 savour unto God, Are there;
pn31|vbz n2 n1, c-crq po31 n1 vvz, crd np1 crd crd po31 n1 vbz a-acp, dt n1 pp-f dt n1, dt n1, dt vvb pp-f dt j j-vvg n1 p-acp np1, vbr a-acp;
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God is prayed to, praised and admired there: In the middest of my brethren, saith Christ, I will sing praise unto thee;
God is prayed to, praised and admired there: In the midst of my brothers, Says christ, I will sing praise unto thee;
np1 vbz vvn p-acp, vvn cc vvn a-acp: p-acp dt n1 pp-f po11 n2, vvz np1, pns11 vmb vvi n1 p-acp pno21;
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'tis Christs friend, sister, and spouse, she is the Kings doughter, all glorious within, her beauty is excellent, her relation is noble;
it's Christ friend, sister, and spouse, she is the Kings daughter, all glorious within, her beauty is excellent, her Relation is noble;
pn31|vbz npg1 n1, n1, cc n1, pns31 vbz dt ng1 n1, d j p-acp, po31 n1 vbz j, po31 n1 vbz j;
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she is a Queen, Psalm. 45. 10. united to Christ, the king of kings married unto him, in everlasting bonds of loving kindnesse;
she is a Queen, Psalm. 45. 10. united to christ, the King of Kings married unto him, in everlasting bonds of loving kindness;
pns31 vbz dt n1, n1. crd crd vvn p-acp np1, dt n1 pp-f n2 vvn p-acp pno31, p-acp j n2 pp-f j-vvg n1;
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'tis a royall priesthood, a holy nation, a chosen generation, born of God, united under one king, subject to one and the same lawes, being a pure and undefiled people;
it's 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;
pn31|vbz dt j n1, dt j n1, dt j-vvn n1, vvn pp-f np1, vvn p-acp crd n1, j-jn p-acp crd cc dt d n2, vbg dt j cc j n1;
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she is Christs love, dove, and undefiled one, she is all faire, she is but one.
she is Christ love, dove, and undefiled one, she is all fair, she is but one.
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Cant. 6. 'tis a flock of sheep feeding together having one chief shepheard, who separates them from the goates,
Cant 6. it's a flock of sheep feeding together having one chief shepherd, who separates them from the Goats,
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and keepes them from wolves, who knows them by name; 'tis his sheepfold wherein all his sheepe are folded together, not stragling up and down,
and keeps them from wolves, who knows them by name; it's his sheepfold wherein all his sheep Are folded together, not straggling up and down,
cc vvz pno32 p-acp n2, r-crq vvz pno32 p-acp n1; pn31|vbz po31 n1 c-crq d po31 n1 vbr vvn av, xx vvg a-acp cc a-acp,
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but in flocks together, that follow the Lord Jesus, knowing his voyce. Chap. 10. 'Tis a candlestick of pure gold, to hold forth the true light of the Lord;
but in flocks together, that follow the Lord jesus, knowing his voice. Chap. 10. It's a candlestick of pure gold, to hold forth the true Light of the Lord;
cc-acp p-acp n2 av, cst vvb dt n1 np1, vvg po31 n1. np1 crd pn31|vbz dt n1 pp-f j n1, pc-acp vvi av dt j n1 pp-f dt n1;
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'tis a dove, innocent and gentle, feeding on the choysest food;
it's a dove, innocent and gentle, feeding on the Choicest food;
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'tis the communion of Saints, wherein Christ and Saints mutually communicate each to other, Christ to them, light, life, joy, freedome, and glory;
it's the communion of Saints, wherein christ and Saints mutually communicate each to other, christ to them, Light, life, joy, freedom, and glory;
pn31|vbz dt n1 pp-f n2, c-crq np1 cc n2 av-j vvi d p-acp n-jn, np1 p-acp pno32, n1, n1, n1, n1, cc n1;
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they to Christ, praise, honor, reverence, and songs of deliverance;
they to christ, praise, honour, Reverence, and songs of deliverance;
pns32 p-acp np1, n1, n1, n1, cc n2 pp-f n1;
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'tis a Communion, wherein they communicate each to other of al those treasures the Father of Spirits hath communicated to them;
it's a Communion, wherein they communicate each to other of all those treasures the Father of Spirits hath communicated to them;
pn31|vbz dt n1, c-crq pns32 vvb d p-acp n-jn pp-f d d n2 dt n1 pp-f n2 vhz vvn p-acp pno32;
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'tis a ship, in this world tossed up and down, yet safely arrives at the haven of everlasting glory, through the guidance of their skilfull Pilot the Lord Jesus
it's a ship, in this world tossed up and down, yet safely arrives At the Haven of everlasting glory, through the guidance of their skilful Pilot the Lord jesus
pn31|vbz dt n1, p-acp d n1 vvn a-acp cc a-acp, av av-j vvz p-acp dt n1 pp-f j n1, p-acp dt n1 pp-f po32 j n1 dt n1 np1
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It is the Kingdome of priests, a Kingdome of kings, a kingdome from above, the Kingdome of heaven, whose head, Iawes and inheritance are all heavenly:
It is the Kingdom of Priests, a Kingdom of Kings, a Kingdom from above, the Kingdom of heaven, whose head, Jaws and inheritance Are all heavenly:
pn31 vbz dt n1 pp-f n2, dt n1 pp-f n2, dt n1 p-acp a-acp, dt n1 pp-f n1, rg-crq n1, n2 cc n1 vbr d j:
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Thus mayest thou see its nature to be spirituall pure, peaceable, mighty, gracious, and glorious, being one with the Father,
Thus Mayest thou see its nature to be spiritual pure, peaceable, mighty, gracious, and glorious, being one with the Father,
av vm2 pns21 vvi po31 n1 pc-acp vbi j j, j, j, j, cc j, vbg pi p-acp dt n1,
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and the Son, and with each other visibly in the Father and the Son: I might dwell longer here, but I must passe forward.
and the Son, and with each other visibly in the Father and the Son: I might dwell longer Here, but I must pass forward.
cc dt n1, cc p-acp d n-jn av-j p-acp dt n1 cc dt n1: pns11 vmd vvi av-jc av, cc-acp pns11 vmb vvi av-j.
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The next thing I shall handle, is the power of this Church, which is very large, consider what power a Kingdome, family, city,
The next thing I shall handle, is the power of this Church, which is very large, Consider what power a Kingdom, family, City,
dt ord n1 pns11 vmb vvi, vbz dt n1 pp-f d n1, r-crq vbz av j, vvb r-crq n1 dt n1, n1, n1,
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or body hath for the well-ordering, governing, and increasing of its selfe, this church hath the same:or body hath for the well-ordering, governing, and increasing of its self, this Church hath the same:
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I shall branch its power forth in severall particulars.
I shall branch its power forth in several particulars.
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1. In receiving of members, 'tis a houshold that can admit none to be of the family,
1. In receiving of members, it's a household that can admit none to be of the family,
crd p-acp vvg pp-f n2, pn31|vbz dt n1 cst vmb vvi pix p-acp vbb pp-f dt n1,
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but such who are enrolled as houshold servants, that this power is in them, is evident,
but such who Are enrolled as household Servants, that this power is in them, is evident,
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for Paul went to Jerusalem, and assayed to joyne himselfe to the disciples, but they were all afraid of him;
for Paul went to Jerusalem, and assayed to join himself to the Disciples, but they were all afraid of him;
c-acp np1 vvd p-acp np1, cc vvd pc-acp vvi px31 p-acp dt n2, cc-acp pns32 vbdr d j pp-f pno31;
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Yet they were persons with whom he indeavoured to joyne himselfe, which he had ignorantly done, had not they a power to receive him;
Yet they were Persons with whom he endeavoured to join himself, which he had ignorantly done, had not they a power to receive him;
av pns32 vbdr n2 p-acp ro-crq pns31 vvd pc-acp vvi px31, r-crq pns31 vhd av-j vdn, vhd xx pns32 dt n1 pc-acp vvi pno31;
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Acts 9. 26. 27. Againe, Phebe a servant of the Church of Cenchrea, being to goe to the church of Rome, Paul commends her to them, desiring them to receive her in the Lord, as becommeth Saints; Acts 9. 26. 27. Again, Phebe a servant of the Church of Cenchrea, being to go to the Church of Room, Paul commends her to them, desiring them to receive her in the Lord, as becomes Saints;
n2 crd crd crd av, np1 dt n1 pp-f dt n1 pp-f np1, vbg pc-acp vvi p-acp dt n1 pp-f vvi, np1 vvz pno31 p-acp pno32, vvg pno32 pc-acp vvi pno31 p-acp dt n1, c-acp vvz n2;
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where note, Paul commends her to the whole church, to all the Saints there who were to receive her,
where note, Paul commends her to the Whole Church, to all the Saints there who were to receive her,
c-crq n1, np1 vvz pno31 p-acp dt j-jn n1, p-acp d dt n2 a-acp r-crq vbdr pc-acp vvi pno31,
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but that the church hath this power is evident, for as I shall shew you presently they have power to cast out also;
but that the Church hath this power is evident, for as I shall show you presently they have power to cast out also;
cc-acp cst dt n1 vhz d n1 vbz j, c-acp c-acp pns11 vmb vvi pn22 av-j pns32 vhb n1 pc-acp vvi av av;
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now this receiving in of members ought to be discharged faithfully;
now this receiving in of members ought to be discharged faithfully;
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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.
any person baptised 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.
d n1 vvn vvg, vvg p-acp po31 n1, pc-acp vvi p-acp d j n1, c-acp d vmd vvi p-acp dt j n1 cst pns31 vbds j vmd p-acp vbi vvn.
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But how ought the church to receive them that are members of another congregation. But how ought the Church to receive them that Are members of Another congregation.
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If a member of one congregation should have occasion to goe to another, they ought to be recommended from the Church or some particular brethren to them, which is plaine 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 divers others,
If a member of one congregation should have occasion to go to Another, they ought to be recommended from the Church or Some particular brothers to them, which is plain in the case of Phebe's going to Room, Paul wrote a commendation to the Church At Room, desiring them to receive her; Rom. 16. so in the case of diverse Others,
cs dt n1 pp-f crd n1 vmd vhi n1 pc-acp vvi p-acp j-jn, pns32 vmd pc-acp vbi vvn p-acp dt n1 cc d j n2 p-acp pno32, r-crq vbz j p-acp dt n1 pp-f npg1 vvg p-acp vvi, np1 vvd dt n1 p-acp dt n1 p-acp vvb, vvg pno32 pc-acp vvi pno31; np1 crd av p-acp dt n1 pp-f j n2-jn,
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as when he sent Tichicus to the church of the Colossians, he writes to them, that he was a beloved brother, a faithfull minister and fellow servant in the Lord. Colos. 4. 7. 8. But what, if by a providence unknown to the Church, or unexspected by him, a member should be cast into another congregation, having no such letter of recommendation, may not the church receive him.
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. Colos 4. 7. 8. But what, if by a providence unknown to the Church, or unexpected by him, a member should be cast into Another congregation, having not such Letter of recommendation, may not the Church receive him.
c-acp c-crq pns31 vvd np1 p-acp dt n1 pp-f dt njp2, pns31 vvz p-acp pno32, cst pns31 vbds dt j-vvn n1, dt j n1 cc n1 n1 p-acp dt n1. np1 crd crd crd cc-acp q-crq, cs p-acp dt n1 j p-acp dt n1, cc j p-acp pno31, dt n1 vmd vbi vvn p-acp j-jn n1, vhg xx d n1 pp-f n1, vmb xx dt n1 vvb pno31.
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To this I say, first, if any member knowes him, or her to be a brother or a sister his declaration or testimony is sufficient to the Church,
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,
p-acp d pns11 vvb, ord, cs d n1 vvz pno31, cc pno31 pc-acp vbi dt n1 cc dt n1 po31 n1 cc n1 vbz j p-acp dt n1,
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as is evident in the case of Pauls joyning with the Church at Jerusalem, while he abode there, it was upon Barna bas his testimony of him. Acts 9.
as is evident in the case of Paul's joining with the Church At Jerusalem, while he Abided there, it was upon Barna bas his testimony of him. Acts 9.
c-acp vbz j p-acp dt n1 pp-f npg1 vvg p-acp dt n1 p-acp np1, cs pns31 vvd a-acp, pn31 vbds p-acp np1 fw-fr po31 n1 pp-f pno31. vvz crd
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Secondly, but if none knowes him, the Church upon the profession of his faith and obedience to the commands of Christ,
Secondly, but if none knows him, the Church upon the profession of his faith and Obedience to the commands of christ,
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and of his orderly walking, may, except they know any thing to the contrary, receive him;
and of his orderly walking, may, except they know any thing to the contrary, receive him;
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for the reason why the church at Jerusalem received not Paul was, because they had heard what mischief he had done;
for the reason why the Church At Jerusalem received not Paul was, Because they had herd what mischief he had done;
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but here the church needs much wisdome, and if they can (I judge) they would doe well to inquire of him,
but Here the Church needs much Wisdom, and if they can (I judge) they would do well to inquire of him,
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if he be to remain among them, lest he be one that should come in privily to sow tares amongst the wheate.
if he be to remain among them, lest he be one that should come in privily to sow tares among the wheat.
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Thirdly, The church hath power in admonishing and reprooving their members; now admonition is twofold, either in instructing of them, or a warning of the church,
Thirdly, The Church hath power in admonishing and reproving their members; now admonition is twofold, either in instructing of them, or a warning of the Church,
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or any member thereof, from all evill; shewing them the dangerous consequence of it;
or any member thereof, from all evil; showing them the dangerous consequence of it;
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therefore the Apostles, in the first sense speaking to the Colossians, bids them admonish one another with Psalmes, &c. 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:
Therefore the Apostles, in the First sense speaking to the colossians, 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 brothers, warn or admonish them that Are unruly:
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Now in the churches warning them that are unruly, they ought to consider the nature of the offence,
Now in the Churches warning them that Are unruly, they ought to Consider the nature of the offence,
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for offences or sins are either private or publike; a private offence is that which is committed against a particular person,
for offences or Sins Are either private or public; a private offence is that which is committed against a particular person,
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now this, every Saints offended ought to reprove privately, this is an offence that is not a publike scandall to the Gospel,
now this, every Saints offended ought to reprove privately, this is an offence that is not a public scandal to the Gospel,
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but publike sins are such as are open and manifest, which in their own nature are of a publike scandall or offence, these are to be rebuked, admonished or •reproved publikely,
but public Sins Are such as Are open and manifest, which in their own nature Are of a public scandal or offence, these Are to be rebuked, admonished or •reproved publicly,
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as we see in the case of Peters dissembling, Paul withstood him to the face, because he was to be blamed;
as we see in the case of Peter's dissembling, Paul withstood him to the face, Because he was to be blamed;
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yea, he blamed, or reproved him before them all.
yea, he blamed, or reproved him before them all.
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Gal. 2. 11. 14. so that offences that are publikely known to the church, the church should openly reprove them;
Gal. 2. 11. 14. so that offences that Are publicly known to the Church, the Church should openly reprove them;
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herein Pauls rule holds good, them that sin, rebuke before all, that others may feare.
herein Paul's Rule holds good, them that since, rebuke before all, that Others may Fear.
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1 Tim. 5. 20. or those sins which have been of a private concernment, and the persons offending having been dealt withall according to Christs command saying, If thy brother offend thee, goe tell him of it between thee and him, &c. and if they who have committed the offence shall refuse to heare them, they may bring it bring it before the church,
1 Tim. 5. 20. or those Sins which have been of a private concernment, and the Persons offending having been dealt withal according to Christ command saying, If thy brother offend thee, go tell him of it between thee and him, etc. and if they who have committed the offence shall refuse to hear them, they may bring it bring it before the Church,
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as Christ saith, if he shall refuse to heare thee, tell it to the Church,
as christ Says, if he shall refuse to hear thee, tell it to the Church,
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then the Church may, and ought to take notice of it, and admonish him for it.
then the Church may, and ought to take notice of it, and admonish him for it.
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But is there no difference betweene admonition, reproofe and rebuking in the Scriptures? because you seeme to put no difference betweene them, and the Scripture doth; But is there no difference between admonition, reproof and rebuking in the Scriptures? Because you seem to put no difference between them, and the Scripture does;
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for Paul bids Timothy, reprove and rebuke, 2 Tim. 4. 2. Sometimes some one of these words, being used alone, comprehend the rest;for Paul bids Timothy, reprove and rebuke, 2 Tim. 4. 2. Sometime Some one of these words, being used alone, comprehend the rest;
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as in the case of Heretikes being cast forth after twice admonition. The word, Admonition, includes rebuking or reproving:
as in the case of Heretics being cast forth After twice admonition. The word, Admonition, includes rebuking or reproving:
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but when we finde them distinguished, tis after this manner, to Admonish, is to advise another,
but when we find them distinguished, this After this manner, to Admonish, is to Advice Another,
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or forewarne him of some danger;
or forewarn him of Some danger;
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to Reprove him, is to blame him for some evill, manifesting the nature of his evill,
to Reprove him, is to blame him for Some evil, manifesting the nature of his evil,
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and the greatnesse of his fault, as Paul did blame Peter. But to Rebuke, signifies a more powerfull way of reproofe:
and the greatness of his fault, as Paul did blame Peter. But to Rebuke, signifies a more powerful Way of reproof:
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therefore he saith, Rebuke them sharply:
Therefore he Says, Rebuke them sharply:
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so to rebuke them, is to command them, to desist their evil courses, in the name of the Lord Jesus, with great authority;
so to rebuke them, is to command them, to desist their evil courses, in the name of the Lord jesus, with great Authority;
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Therefore an Elder is not to be rebuked but entreated, 1 Tim. 5. 1. This rebuking is for them who are unruly;Therefore an Elder is not to be rebuked but entreated, 1 Tim. 5. 1. This rebuking is for them who Are unruly;
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therfore when Christ cast out Devils, he is said to rebuke them:
Therefore when christ cast out Devils, he is said to rebuke them:
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so if any shall make commotions in the Church, and be unruly, the Church must silence them, stoppe their mouths, command them to be silent;
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;
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for this the Church hath power to doe. Now in reproving I shall give these few briefe directions.
for this the Church hath power to do. Now in reproving I shall give these few brief directions.
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1. That it be done without partiality, to the highest as well as to the meanest, the richest as the poorest;
1. That it be done without partiality, to the highest as well as to the Meanest, the Richest as the Poorest;
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for we must not have the faith in respect of persons: Husbands must not pleade for their Wives;
for we must not have the faith in respect of Persons: Husbands must not plead for their Wives;
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fleshly relations must not mingle themselves with spirituall affaires. 2. Let it be done in love;
fleshly relations must not mingle themselves with spiritual affairs. 2. Let it be done in love;
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therefore is the Church commanded, having noted a disorderly brother, to admonish him as a brother:
Therefore is the Church commanded, having noted a disorderly brother, to admonish him as a brother:
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so saith the Apostle, Let all your things be done in love. 3. Let it be done seasonably, with good advice and caution:
so Says the Apostle, Let all your things be done in love. 3. Let it be done seasonably, with good Advice and caution:
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minding alwaies the frame of his heart whom you reprove. 4. Let it be done with all authority; let none despise it.
minding always the frame of his heart whom you reprove. 4. Let it be done with all Authority; let none despise it.
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Lastly, The Church may choose whom shee please, to declare her sense and minde: this, if the Church hath officers chosen, is most fit to be performed by them.
Lastly, The Church may choose whom she please, to declare her sense and mind: this, if the Church hath Officers chosen, is most fit to be performed by them.
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Thirdly, The power of the Church appeares, in determining all controversies in the Church in civill things,
Thirdly, The power of the Church appears, in determining all controversies in the Church in civil things,
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if there should arise any difference in the Church betweene the members; they ought not to goe to law, especially before the unjust;
if there should arise any difference in the Church between the members; they ought not to go to law, especially before the unjust;
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but to suffer the Church to determine it;
but to suffer the Church to determine it;
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to whose determination they are bound to subscribe, 1 Cor. 6. 1, 2, 3, 4. How dare you (saith Paul) goe to Law before unbelievers? It is utterly a fault so to doe;
to whose determination they Are bound to subscribe, 1 Cor. 6. 1, 2, 3, 4. How Dare you (Says Paul) go to Law before unbelievers? It is utterly a fault so to do;
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it renders the Church to be exceeding weake, and themselves exceeding carnall; We ought rather to suffer wrong then goe to law.
it renders the Church to be exceeding weak, and themselves exceeding carnal; We ought rather to suffer wrong then go to law.
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But what if the Church should order any of them to give satisfaction to the other, and he refuse it; But what if the Church should order any of them to give satisfaction to the other, and he refuse it;
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what should then be done? what should then be done?
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If he should refuse to heare the Church, he refuseth to heare the Lord from heaven,
If he should refuse to hear the Church, he Refuseth to hear the Lord from heaven,
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and the Church may cast him forth, and looke upon him as a Heathen and a Publican,
and the Church may cast him forth, and look upon him as a Heathen and a Publican,
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and so leave him to the world, to be liable to the law of the Nation wherein he lives.
and so leave him to the world, to be liable to the law of the nation wherein he lives.
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Secondly, They have a power to determine matters of differences about indifferent things: as, suppose there should arise disputes about habits, or meats, or drinkes;
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;
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the Church hath power to end them.
the Church hath power to end them.
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God in his wisedome hath so ordered the matter, that he hath given us many commands plainly and particularly:
God in his Wisdom hath so ordered the matter, that he hath given us many commands plainly and particularly:
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but yet we have many occasions of dispute about things simply, neither commanded nor forbidden.
but yet we have many occasions of dispute about things simply, neither commanded nor forbidden.
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Now the Church may determine these according to Pauls rule, If there be any thing of good report, virtuous, praise-worthy, thinke of these things.
Now the Church may determine these according to Paul's Rule, If there be any thing of good report, virtuous, praiseworthy, think of these things.
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The Church hath power to appoint their times of meeting, their continuance when met, of chusing their owne officers or servants;
The Church hath power to appoint their times of meeting, their Continuance when met, of choosing their own Officers or Servants;
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as in the case of the seven Deacons is evident, Acts 6. Fourthly, They have power to cast out members, to deliver them to Satan;
as in the case of the seven Deacons is evident, Acts 6. Fourthly, They have power to cast out members, to deliver them to Satan;
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as it appeares, 1 Cor. 5. verse 7. Purge out therefore the old leaven, that yee may be a new lumpe.
as it appears, 1 Cor. 5. verse 7. Purge out Therefore the old leaven, that ye may be a new lump.
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Now this was written by Paul to the whole Church:
Now this was written by Paul to the Whole Church:
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Now his casting forth, or delivering up to Satan, is the returning of his person into the Kingdome from whence be came;
Now his casting forth, or delivering up to Satan, is the returning of his person into the Kingdom from whence be Come;
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Wee, while dead in sinne, are in the Kingdome of Satan; we, while dead in sin, Are in the Kingdom of Satan;
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but being made to believe in Christ, are translated into his Church, the Kingdome of heaven: Now when any declare their hearts not to be right,
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,
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but visibly to belong to the Kingdom of Satan, they are to be put forth from the Church into their owne Kingdome, viz. this world, whose God Satan is.
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.
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This Ordinance is an Ordinance of Christ, to be done in Christs name, power and authority,
This Ordinance is an Ordinance of christ, to be done in Christ name, power and Authority,
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for the destruction of the flesh, for the rooting out of corruptions: it must be pronounced with love, and yet with faithfulnesse.
for the destruction of the Flesh, for the rooting out of corruptions: it must be pronounced with love, and yet with faithfulness.
p-acp dt n1 pp-f dt n1, p-acp dt n-vvg av pp-f n2: pn31 vmb vbi vvn p-acp n1, cc av p-acp n1.
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But for what cause ought any member to be cast out of the Church? First, For being a Heretike.But for what cause ought any member to be cast out of the Church? First, For being a Heretic.
cc-acp p-acp q-crq n1 vmd d n1 pc-acp vbi vvn av pp-f dt n1? ord, c-acp vbg dt n1.
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Now if any one aske me what a Heretike is, I answer, he is one that preaches a doctrine which denies the faith;
Now if any one ask me what a Heretic is, I answer, he is one that Preaches a Doctrine which Denies the faith;
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Of which sort were they that denied the resurrection, Christ come in the flesh, dying at Jerusalem for our sinnes, and the like.
Of which sort were they that denied the resurrection, christ come in the Flesh, dying At Jerusalem for our Sins, and the like.
pp-f r-crq n1 vbdr pns32 cst vvd dt n1, np1 vvb p-acp dt n1, vvg p-acp np1 p-acp po12 n2, cc dt j.
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Secondly, For open, scandalous wickednesse, as adultery, idolatry, theft, lying, drunkennesse, swearing, or the like. Thirdly, For refusing to heare the Church;
Secondly, For open, scandalous wickedness, as adultery, idolatry, theft, lying, Drunkenness, swearing, or the like. Thirdly, For refusing to hear the Church;
ord, c-acp j, j n1, c-acp n1, n1, n1, vvg, n1, vvg, cc dt j. ord, c-acp vvg pc-acp vvi dt n1;
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as Christ saith, If any man refuse to heare the Church, let him be to thee as a Heathen and a Publican.
as christ Says, If any man refuse to hear the Church, let him be to thee as a Heathen and a Publican.
c-acp np1 vvz, cs d n1 vvb pc-acp vvi dt n1, vvb pno31 vbi p-acp pno21 p-acp dt j-jn cc dt n1.
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And againe, If any man among you walke disorderly, have no company with him that he may be ashamed.
And again, If any man among you walk disorderly, have no company with him that he may be ashamed.
cc av, cs d n1 p-acp pn22 vvb av-j, vhb dx n1 p-acp pno31 cst pns31 vmb vbi j.
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But what if there should any one fall into some open sinne, and should manifest his repentance to the Church, But what if there should any one fallen into Some open sin, and should manifest his Repentance to the Church,
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before he be cast out ought the Church to cast him forth? before he be cast out ought the Church to cast him forth?
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No verily, For if the Church can judge their repentance to bee true, they may not doe it;
No verily, For if the Church can judge their Repentance to be true, they may not do it;
uh-dx av-j, c-acp cs dt n1 vmb vvi po32 n1 pc-acp vbi j, pns32 vmb xx vdi pn31;
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for the end of the Ordinance is, if the Lord see it good for their repentance.
for the end of the Ordinance is, if the Lord see it good for their Repentance.
p-acp dt n1 pp-f dt n1 vbz, cs dt n1 vvb pn31 j p-acp po32 n1.
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Now if the Lord makes them repent without it, to what purpose wilt thou doe it? This appeares to me cleare from Pauls words, 2 Cor. 12. 21. Who saith, He is afraid he shall be humbled among the Corinths,
Now if the Lord makes them Repent without it, to what purpose wilt thou 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,
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and bewaile them which have sinned already and have not repented of their uncleannesse and fornication which they have committed. and bewail them which have sinned already and have not repented of their uncleanness and fornication which they have committed.
cc vvi pno32 r-crq vhb vvn av cc vhb xx vvn pp-f po32 n1 cc n1 r-crq pns32 vhb vvn.
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Which words, I say, intimate to me, they ought to have repented of their evill deeds:
Which words, I say, intimate to me, they ought to have repented of their evil Deeds:
r-crq n2, pns11 vvb, vvb p-acp pno11, pns32 vmd pc-acp vhi vvn pp-f po32 j-jn n2:
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and if they had done so, Paul need not have bewailed them; but their not repenting made him to be afraid.
and if they had done so, Paul need not have bewailed them; but their not repenting made him to be afraid.
cc cs pns32 vhd vdn av, np1 vvb xx vhi vvn pno32; cc-acp po32 xx vvg vvd pno31 pc-acp vbi j.
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5. They have power to receive in members (who were cast out) upon their repentance:
5. They have power to receive in members (who were cast out) upon their Repentance:
crd pns32 vhb n1 pc-acp vvi p-acp n2 (r-crq vbdr vvn av) p-acp po32 n1:
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Consider, 2 Cor. 2. 6, 7, 8, 9. Wee may there see Paul writing to them, to forgive a wicked person,
Consider, 2 Cor. 2. 6, 7, 8, 9. we may there see Paul writing to them, to forgive a wicked person,
vvb, crd np1 crd crd, crd, crd, crd pns12 vmb a-acp vvi np1 vvg p-acp pno32, pc-acp vvi dt j n1,
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lest he should be swallowed up with overmuch sorrow, and confirme their loves towards him. lest he should be swallowed up with overmuch sorrow, and confirm their loves towards him.
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Now if this repentance be true, it causeth the soule to be humbled for his sinne, to acknowledge it before the Church, to mourne for it,
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,
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and to desire again to be received by them for if in truth he seeth his evill, he will desire to be entertained againe by that people that cast him forth, that they may have cause of joy in him,
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,
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as well as once, they had of sorrow. But this is not the whole Church that hath this power, but the representative Church; viz: the Officers in the Church;
as well as once, they had of sorrow. But this is not the Whole Church that hath this power, but the representative Church; videlicet: the Officers in the Church;
c-acp av c-acp a-acp, pns32 vhd pp-f n1. p-acp d vbz xx dt j-jn n1 cst vhz d n1, cc-acp dt n1 n1; av: dt n2 p-acp dt n1;
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so that when Christ saith, tell it to the Church, he meanes the Elders. To this I briefly answer;so that when christ Says, tell it to the Church, he means the Elders. To this I briefly answer;
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That the Church, viz: the whole Church hath this power; as is evident in the casting forth of the incestuous person:
That the Church, videlicet: the Whole Church hath this power; as is evident in the casting forth of the incestuous person:
cst dt n1, av: dt j-jn n1 vhz d n1; a-acp vbz j p-acp dt vvg av pp-f dt j n1:
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Paul writes to the Church, bids them, Purge out the old leaven: Paul writes to the Church, bids them, Purge out the old leaven:
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he doth not write to the officers of the Church only, but to the whole Church:
he does not write to the Officers of the Church only, but to the Whole Church:
pns31 vdz xx vvi p-acp dt n2 pp-f dt n1 av-j, cc-acp p-acp dt j-jn n1:
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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:
So Acts 15. when the Whole Church At Antioch sent to the Church At Jerusalem to Advice Concerning a difference, The Whole Church Come together, and gave their Advice:
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It is said, The Apostles, Elders and Brethren send greeting, verse 23. Some bring this place to prove a Nationall Synod but if it should prove such a thing,
It is said, The Apostles, Elders and Brothers send greeting, verse 23. some bring this place to prove a National Synod but if it should prove such a thing,
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behold the whole Nation must be this Synod; for the whole multitude were there;
behold the Whole nation must be this Synod; for the Whole multitude were there;
vvb dt j-jn n1 vmb vbi d n1; p-acp dt j-jn n1 vbdr a-acp;
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viz: of the Church with the Apostles and Elders, where every brother had his liberty to speake.videlicet: of the Church with the Apostles and Elders, where every brother had his liberty to speak.
av: pp-f dt n1 p-acp dt n2 cc n2-jn, c-crq d n1 vhd po31 n1 pc-acp vvi.
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But the Apostle Paul cast out Hymeneus and Alexander, and delivered them to Satan; so that excommunication is to be performed by an officer. Behold a thing here considerable;But the Apostle Paul cast out Hymenaeus and Alexander, and Delivered them to Satan; so that excommunication is to be performed by an officer. Behold a thing Here considerable;
p-acp dt n1 np1 vvd av np1 cc np1, cc vvd pno32 p-acp np1; av d n1 vbz pc-acp vbi vvn p-acp dt n1. vvb dt n1 av j;
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that which Paul did in his owne person by himselfe, is likewise done by a Church with his consent:
that which Paul did in his own person by himself, is likewise done by a Church with his consent:
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therefore saith he, I have judged already as though I were present, concerning him that hath done this deed:
Therefore Says he, I have judged already as though I were present, Concerning him that hath done this deed:
av vvz pns31, pns11 vhb vvn av c-acp cs pns11 vbdr j, vvg pno31 cst vhz vdn d n1:
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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. Pauls spirit is his will, approbation or consent;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;
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so that what the Apostle might doe in person, they might do by the same power and spirit that was in him and them:
so that what the Apostle might do in person, they might do by the same power and Spirit that was in him and them:
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so that this is no argument at all to prove any such thing:
so that this is no argument At all to prove any such thing:
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Now the end of this power given to the Church, is not for destruction, but edification. Now the end of this power given to the Church, is not for destruction, but edification.
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Chap. X. Sheweth the duty and gifts of the Church.
Chap. X. Shows the duty and Gifts of the Church.
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HAving thus finished the nature and power of the Church, I come to shew them their duty,
HAving thus finished the nature and power of the Church, I come to show them their duty,
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and that under a three-fold consideration. First, Of members to members; their duty is to watch over each other:
and that under a threefold consideration. First, Of members to members; their duty is to watch over each other:
cc cst p-acp dt j n1. ord, pp-f n2 p-acp n2; po32 n1 vbz pc-acp vvi p-acp d n-jn:
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Under the Law, God placed watchmen over his people, at whose hands the bloud of them that miscarried through the watchmens negligence, was required, Ezech. 33. 16. Christ hath set the Saints in one body, to be carefull of each other;
Under the Law, God placed watchmen over his people, At whose hands the blood of them that miscarried through the watchmens negligence, was required, Ezekiel 33. 16. christ hath Set the Saints in one body, to be careful of each other;
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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:
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:
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there is a great fault among Christians this day, who delight to spread abroad the infirmities of their brethren:
there is a great fault among Christians this day, who delight to spread abroad the infirmities of their brothers:
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If thy brother offend thee, tis thy duty, oh man, to tell him of it first, betweene thee and him;
If thy brother offend thee, this thy duty, o man, to tell him of it First, between thee and him;
cs po21 n1 vvi pno21, pn31|vbz po21 n1, uh n1, pc-acp vvi pno31 pp-f pn31 ord, p-acp pno21 cc pno31;
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if he heares thee, thou hast gained him, thou oughtest to forgive him: If he refuses to heare thee, take two or three more with thee;
if he hears thee, thou hast gained him, thou Ought to forgive him: If he refuses to hear thee, take two or three more with thee;
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and if he refuse to heare them, (and not before, as thou expectest to be freed from the charge of a violater of the command of the Lord Jesus:) Tell it to the Church,
and if he refuse to hear them, (and not before, as thou expectest to be freed from the charge of a violater of the command of the Lord jesus:) Tell it to the Church,
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and if he refuse to heare them, let him be unto thee as a Heathen and a Publican. and if he refuse to hear them, let him be unto thee as a Heathen and a Publican.
cc cs pns31 vvb pc-acp vvi pno32, vvb pno31 vbi p-acp pno21 p-acp dt j-jn cc dt n1.
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Yet further, tis the duty of every member to assist, exhort, advise, counsell and helpe his fellow member; to relieve his necessities:
Yet further, this the duty of every member to assist, exhort, Advice, counsel and help his fellow member; to relieve his necessities:
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tis our duty to study to please one another in the Lord.
this our duty to study to please one Another in the Lord.
pn31|vbz po12 n1 pc-acp vvi pc-acp vvi pi j-jn p-acp dt n1.
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This watch should be over one another in all things, in all places, at all times, in all relations.
This watch should be over one Another in all things, in all places, At all times, in all relations.
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Secondly, The duty of the Saints in the Church, is to frequent their assemblyes, not to leave them, not to burthen, or trouble, or offend them;
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;
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to contribute their utmost assistance to them; to help forward the building; to warne the Church of any thing may endanger it.
to contribute their utmost assistance to them; to help forward the building; to warn the Church of any thing may endanger it.
pc-acp vvi po32 j n1 p-acp pno32; pc-acp vvi av-j dt n-vvg; pc-acp vvi dt n1 pp-f d n1 vmb vvi pn31.
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Thirdly, The duty of the whole is to looke to each member, to enquire how it is with them in soule and body, to administer to their wants, to reprove, rebuke, admonish, receive in, cast out;
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;
ord, dt n1 pp-f dt j-jn vbz pc-acp vvi p-acp d n1, p-acp vvi c-crq pn31 vbz p-acp pno32 p-acp n1 cc n1, pc-acp vvi p-acp po32 n2, pc-acp vvi, n1, vvb, vvb p-acp, vvd av;
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this watch of theirs ought to have an eye into all relations;
this watch of theirs ought to have an eye into all relations;
d n1 pp-f png32 vmd pc-acp vhi dt n1 p-acp d n2;
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many may live well in the Church, but we must enquire after every one concerning their behaviour towards wives or husbands, parents or children, masters or servants;
many may live well in the Church, but we must inquire After every one Concerning their behaviour towards wives or Husbands, Parents or children, Masters or Servants;
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for many may, at home be passionate, carelesse, give ill examples, be idle, or the like;
for many may, At home be passionate, careless, give ill Examples, be idle, or the like;
p-acp d vmb, p-acp n1-an vbi j, j, vvb j-jn n2, vbb j, cc dt j;
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which cannot be discerned in the Church; but this ought we to looke after.
which cannot be discerned in the Church; but this ought we to look After.
r-crq vmbx vbi vvn p-acp dt n1; cc-acp d pi pns12 pc-acp vvi a-acp.
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By vertue os what authority have you to do to meddle with one another in civill things? By virtue os what Authority have you to do to meddle with one Another in civil things?
p-acp n1 fw-la q-crq n1 vhb pn22 pc-acp vdi pc-acp vvi p-acp crd j-jn p-acp j n2?
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By vertue of that authority, whereby we exhort each other to live sutable to the Gospell in civill things:
By virtue of that Authority, whereby we exhort each other to live suitable to the Gospel in civil things:
p-acp n1 pp-f d n1, c-crq pns12 vvb d n-jn pc-acp vvi j p-acp dt n1 p-acp j n2:
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how shall wee see the power of the doctrine preached, except in their conversation, and how shall we know that,
how shall we see the power of the Doctrine preached, except in their Conversation, and how shall we know that,
c-crq vmb pns12 vvi dt n1 pp-f dt n1 vvd, c-acp p-acp po32 n1, cc q-crq vmb pns12 vvi d,
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except we be conversant with them, or enquire of them.
except we be conversant with them, or inquire of them.
c-acp pns12 vbb j p-acp pno32, cc vvi pp-f pno32.
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Paul tels us, A Bishop must be no striker, &c. which qualities must be knowne to the Church,Paul tells us, A Bishop must be no striker, etc. which qualities must be known to the Church,
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or else how can they choose him? Paul tooke notice of mans idlenesse, and of others disobedience, which makes him urgent in these relations to presse conformity to the Law of the Lord Jesus:
or Else how can they choose him? Paul took notice of men idleness, and of Others disobedience, which makes him urgent in these relations to press conformity to the Law of the Lord jesus:
cc av q-crq vmb pns32 vvi pno31? np1 vvd n1 pp-f ng1 n1, cc pp-f ng2-jn n1, r-crq vvz pno31 j p-acp d n2 pc-acp vvi n1 p-acp dt n1 pp-f dt n1 np1:
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I say, the Church ought to strengthen, build up, and edifie each other in love.
I say, the Church ought to strengthen, built up, and edify each other in love.
pns11 vvb, dt n1 vmd pc-acp vvi, vvb a-acp, cc vvi d n-jn p-acp n1.
(37) chapter (DIV2)
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I am now come to speak of the spirituall gifts given to this Church; which are divers. First, A word of Wisedome;
I am now come to speak of the spiritual Gifts given to this Church; which Are diverse. First, A word of Wisdom;
pns11 vbm av vvn pc-acp vvi pp-f dt j n2 vvn p-acp d n1; r-crq vbr j. ord, dt n1 pp-f n1;
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now a word of Wisedome is a gift, whereby a soule is made able, not onely to behold the great mysteries of the Lord,
now a word of Wisdom is a gift, whereby a soul is made able, not only to behold the great Mysteres of the Lord,
av dt n1 pp-f n1 vbz dt n1, c-crq dt n1 vbz vvn j, xx av-j pc-acp vvi dt j n2 pp-f dt n1,
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but is also able to bring them forth seasonably, orderly, advantageously for the whole:
but is also able to bring them forth seasonably, orderly, advantageously for the Whole:
cc-acp vbz av j pc-acp vvi pno32 av av-j, av-j, av-j p-acp dt j-jn:
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tis a word that is able wel to rule, order, mannage and dispose of the things of the Church,
this a word that is able well to Rule, order, manage and dispose of the things of the Church,
pn31|vbz dt n1 cst vbz j av pc-acp vvi, n1, vvi cc vvi pp-f dt n2 pp-f dt n1,
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for the edification of the whole. Secondly, A word of Knowledge; Knowledge is that gift whereby we understand the truth of God:
for the edification of the Whole. Secondly, A word of Knowledge; Knowledge is that gift whereby we understand the truth of God:
p-acp dt n1 pp-f dt j-jn. ord, dt n1 pp-f n1; n1 vbz d n1 c-crq pns12 vvb dt n1 pp-f np1:
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there are many sayings darke in the Scripture, now the word of knowledge makes them cleare and evident;
there Are many sayings dark in the Scripture, now the word of knowledge makes them clear and evident;
a-acp vbr d n2-vvg j p-acp dt n1, av dt n1 pp-f n1 vvz pno32 j cc j;
(37) chapter (DIV2)
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resolveth doubts, and teacheth the ignorant:
resolves doubts, and Teaches the ignorant:
vvz n2, cc vvz dt j:
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knowledge and wisedome differ (as I judge) onely in this, that the true ordering,
knowledge and Wisdom differ (as I judge) only in this, that the true ordering,
n1 cc n1 vvb (c-acp pns11 vvb) av-j p-acp d, cst dt j n-vvg,
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and wise disposing of knowledge it selfe, for the benefit of the whole, is attributed to wisedome. Thirdly, Discerning of spirits;
and wise disposing of knowledge it self, for the benefit of the Whole, is attributed to Wisdom. Thirdly, Discerning of spirits;
cc j n-vvg pp-f n1 pn31 n1, p-acp dt n1 pp-f dt j-jn, vbz vvn p-acp n1. ord, vvg pp-f n2;
(37) chapter (DIV2)
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Here must be knowledge in this also; for this is that by which we are enabled to try spirits by their doctrine,
Here must be knowledge in this also; for this is that by which we Are enabled to try spirits by their Doctrine,
av vmb vbi n1 p-acp d av; p-acp d vbz d p-acp r-crq pns12 vbr vvn pc-acp vvi n2 p-acp po32 n1,
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for this is the very way that the Lord prescribes for the tryall of spirits;
for this is the very Way that the Lord prescribes for the trial of spirits;
p-acp d vbz dt j n1 cst dt n1 vvz p-acp dt n1 pp-f n2;
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viz: by their doctrine, 1 John 4. 1, 2, 3. This discerning of spirits is not,videlicet: by their Doctrine, 1 John 4. 1, 2, 3. This discerning of spirits is not,
av: p-acp po32 n1, crd np1 crd crd, crd, crd np1 vvg pp-f n2 vbz xx,
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as many conceive, that we should immediately know whether their spirits be right or no, any otherwaies then by their doctrine and conversation;
as many conceive, that we should immediately know whither their spirits be right or no, any otherways then by their Doctrine and Conversation;
c-acp d vvb, cst pns12 vmd av-j vvi cs po32 n2 vbb j-jn cc uh-dx, d av av p-acp po32 n1 cc n1;
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which gift is not given to all, but to those, who by reason of spirituall use, have their senses exercised to discerne betweene good and evill. Fourthly, Prophesy; Which Prophesy is two-fold:
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. Fourthly, Prophesy; Which Prophesy is twofold:
r-crq n1 vbz xx vvn p-acp d, cc-acp p-acp d, r-crq p-acp n1 pp-f j n1, vhb po32 n2 vvn pc-acp vvi p-acp j cc j-jn. ord, vvb; r-crq vvb vbz n1:
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either a foretelling of things to come; as Philips daughters, & Agabus did;
either a foretelling of things to come; as Philips daughters, & Agabus did;
d dt n-vvg pp-f n2 pc-acp vvi; c-acp vvz n2, cc np1 vdd;
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or else it is a speaking in the Church, to edification, exhortation & consolation, 1 Cor. 14. 3. Thus may all prophesy one by one, and the rest judg.
or Else it is a speaking in the Church, to edification, exhortation & consolation, 1 Cor. 14. 3. Thus may all prophesy one by one, and the rest judge.
cc av pn31 vbz dt vvg p-acp dt n1, p-acp n1, n1 cc n1, crd np1 crd crd av vmb d vvi pi p-acp crd, cc dt n1 vvb.
(37) chapter (DIV2)
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This prophesy is an excellent gift, whereby the Church is edefied, the Lord glorified, and Satan put to flight.
This prophesy is an excellent gift, whereby the Church is edefied, the Lord glorified, and Satan put to flight.
d vvb vbz dt j n1, c-crq dt n1 vbz j-vvn-u, dt n1 vvn, cc np1 vvd p-acp n1.
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I shall in this shew you the true ground and power of prophesy, the persons who are to prophesy,
I shall in this show you the true ground and power of prophesy, the Persons who Are to prophesy,
pns11 vmb p-acp d vvi pn22 dt j n1 cc n1 pp-f vvb, dt n2 r-crq vbr pc-acp vvi,
(37) chapter (DIV2)
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and the true use and of prophesy.
and the true use and of prophesy.
cc dt j n1 cc pp-f vvb.
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The true ground of propesy is the true knowledge of the testimony of Jesus, which is the doctrine of Christ;
The true ground of propesy is the true knowledge of the testimony of jesus, which is the Doctrine of christ;
dt j n1 pp-f n1 vbz dt j n1 pp-f dt n1 pp-f np1, r-crq vbz dt n1 pp-f np1;
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except a soule be led through the inspiration of God in the light of God, he cannot truly prophesy;
except a soul be led through the inspiration of God in the Light of God, he cannot truly prophesy;
c-acp dt n1 vbi vvn p-acp dt n1 pp-f np1 p-acp dt n1 pp-f np1, pns31 vmbx av-j vvi;
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the power enabling to it, is the power in the new creation, We believe, and therefore we speake.
the power enabling to it, is the power in the new creation, We believe, and Therefore we speak.
dt n1 vvg p-acp pn31, vbz dt n1 p-acp dt j n1, pns12 vvb, cc av pns12 vvb.
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Many conceive Saints are not to prophesy, till they have such an immediate power seizing upon them, which may force them to speake whether they will or no;
Many conceive Saints Are not to prophesy, till they have such an immediate power seizing upon them, which may force them to speak whither they will or no;
d vvi n2 vbr xx pc-acp vvi, c-acp pns32 vhb d dt j n1 vvg p-acp pno32, r-crq vmb vvi pno32 pc-acp vvi cs pns32 vmb cc uh-dx;
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which, for my part, for these two reasons, I judge contrary to Scripture. 1. Because we are commanded, Not to quench the spirit, nor despise prophesying:
which, for my part, for these two Reasons, I judge contrary to Scripture. 1. Because we Are commanded, Not to quench the Spirit, nor despise prophesying:
r-crq, p-acp po11 n1, c-acp d crd n2, pns11 vvb j-jn p-acp n1. crd c-acp pns12 vbr vvn, xx pc-acp vvi dt n1, ccx vvb vvg:
(37) chapter (DIV2)
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Now if prophesy did so move in a man who could quench the spirit of it, surely it would worke irresistibly.
Now if prophesy did so move in a man who could quench the Spirit of it, surely it would work irresistibly.
av cs vvi vdd av vvi p-acp dt n1 r-crq vmd vvi dt n1 pp-f pn31, av-j pn31 vmd vvi av-j.
(37) chapter (DIV2)
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A second reason why I so judge, is, because it is said, The spirits of the Prophets are subject to the Prophets:
A second reason why I so judge, is, Because it is said, The spirits of the prophets Are Subject to the prophets:
dt ord n1 c-crq pns11 av vvi, vbz, c-acp pn31 vbz vvn, dt n2 pp-f dt n2 vbr j-jn p-acp dt n2:
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Now herein are they subject, that One must stay till the other holds his peace,
Now herein Are they Subject, that One must stay till the other holds his peace,
av av vbr pns32 j-jn, cst pi vmb vvi p-acp dt n-jn vvz po31 n1,
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and the rest must judge what is delivered, Now, I say, these two things would be frustrate, was it by such a power some pleade for: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:
cc dt n1 vmb vvi r-crq vbz vvn, av, pns11 vvb, d crd n2 vmd vbi vvi, vbds pn31 p-acp d dt n1 d vvi p-acp:
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for what need any to be judge, if it comes with such a power? And how could they stay one for another,
for what need any to be judge, if it comes with such a power? And how could they stay one for Another,
c-acp r-crq n1 d pc-acp vbi n1, cs pn31 vvz p-acp d dt n1? cc q-crq vmd pns32 vvi pi p-acp n-jn,
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or keepe silence one for another, if such a power was in them:
or keep silence one for Another, if such a power was in them:
cc vvi n1 pi p-acp n-jn, cs d dt n1 vbds p-acp pno32:
(37) chapter (DIV2)
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But this, I say, there is or ought to be such a power as may enable them, To speak to edification, exhortation & comfort & that by course: that there be no confusion:
But this, I say, there is or ought to be such a power as may enable them, To speak to edification, exhortation & Comfort & that by course: that there be no confusion:
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and this is prophesy upon a good ground.
and this is prophesy upon a good ground.
cc d vbz vvi p-acp dt j n1.
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I shall onely to this particular adde this word, that wee are no where commanded to judge the principle of a brothers actings,
I shall only to this particular add this word, that we Are no where commanded to judge the principle of a Brother's actings,
pns11 vmb av-j p-acp d j vvb d n1, cst pns12 vbr av-dx q-crq vvd pc-acp vvi dt n1 pp-f dt ng1 n2,
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neither his acting by his principle, but his principle by his actions. Secondly, The persons who may so prophesy, are all the brethren, all the Prophets:
neither his acting by his principle, but his principle by his actions. Secondly, The Persons who may so prophesy, Are all the brothers, all the prophets:
av-dx po31 n-vvg p-acp po31 n1, cc-acp po31 n1 p-acp po31 n2. ord, dt n2 r-crq vmb av vvi, vbr d dt n2, d dt n2:
(37) chapter (DIV2)
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Therefore saith Paul, Yee may all prophesy:
Therefore Says Paul, Ye may all prophesy:
av vvz np1, pn22 vmb d vvi:
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this all he interprets to be the Prophets saying, Let the Prophets speake two or three,
this all he interprets to be the prophets saying, Let the prophets speak two or three,
d d pns31 vvz pc-acp vbi dt n2 vvg, vvb dt n2 vvb crd cc crd,
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and let the rest judge, 1 Cor. 14. 29. May not women prophesy in the Church? Surely, it is said, a woman praying or prophesying;
and let the rest judge, 1 Cor. 14. 29. May not women prophesy in the Church? Surely, it is said, a woman praying or prophesying;
cc vvb dt n1 n1, crd np1 crd crd vmb xx n2 vvi p-acp dt n1? np1, pn31 vbz vvn, dt n1 vvg cc vvg;
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which implyes shee may prophesy as well as others. which Implies she may prophesy as well as Others.
r-crq vvz pns31 vmb vvi c-acp av c-acp n2-jn.
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In answer to this, consider the same Apostle that saith, Let the Prophets prophesy; in the same Chapter also saith, Let your women keep silence in the Churches, for it is not permitted unto them to speake:
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:
p-acp n1 p-acp d, vvb dt d n1 cst vvz, vvb dt n2 vvb; p-acp dt d n1 av vvz, vvb po22 n2 vvb n1 p-acp dt n2, c-acp pn31 vbz xx vvn p-acp pno32 pc-acp vvi:
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from whence, and from that in Timothy, Let the woman learne in silence, with all subjection;
from whence, and from that in Timothy, Let the woman Learn in silence, with all subjection;
p-acp c-crq, cc p-acp cst p-acp np1, vvb dt n1 vvb p-acp n1, p-acp d n1;
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But I suffer not a woman to teach, nor to usurpe authority. But I suffer not a woman to teach, nor to usurp Authority.
cc-acp pns11 vvb xx dt n1 pc-acp vvi, ccx pc-acp vvi n1.
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I conclude, a woman may not so prophesy as the brethren may, in the 14 of Cor. and that for these reasons.
I conclude, a woman may not so prophesy as the brothers may, in the 14 of Cor. and that for these Reasons.
pns11 vvb, dt n1 vmb xx av vvi p-acp dt n2 vmb, p-acp dt crd pp-f np1 cc cst p-acp d n2.
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1. Because she was first in the transgression through her forwardnes to teach, and aspiring above her place, she was first deceived, and did deceive her husband.
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.
crd p-acp pns31 vbds ord p-acp dt n1 p-acp po31 n1 pc-acp vvi, cc vvg p-acp po31 n1, pns31 vbds ord vvn, cc vdd vvi po31 n1.
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2. She is more subject to temptation, and to be deluded by reason of the weaknesse of her nature:
2. She is more Subject to temptation, and to be deluded by reason of the weakness of her nature:
crd pns31 vbz av-dc j-jn p-acp n1, cc pc-acp vbi vvn p-acp n1 pp-f dt n1 pp-f po31 n1:
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Now God will have her learne in silence;
Now God will have her Learn in silence;
av np1 vmb vhi pno31 vvi p-acp n1;
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she that taught the man to his fall, must now be taught by him, and be in subjection.
she that taught the man to his fallen, must now be taught by him, and be in subjection.
pns31 cst vvd dt n1 p-acp po31 n1, vmb av vbi vvn p-acp pno31, cc vbb p-acp n1.
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3. That hereby she may manifest her humility, in willingly becoming subject, who subjected her husband through her enticement to so much misery.
3. That hereby she may manifest her humility, in willingly becoming Subject, who subjected her husband through her enticement to so much misery.
crd cst av pns31 vmb vvi po31 n1, p-acp av-j vvg j-jn, r-crq vvd po31 n1 p-acp po31 n1 p-acp av d n1.
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But yet, notwithstanding, when I consider the reason of their being commanded silence, to be taken from the Law, and yet under the Law;
But yet, notwithstanding, when I Consider the reason of their being commanded silence, to be taken from the Law, and yet under the Law;
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Miriam and Deborah were Prophetesses: And when I minde that God made a promise, That his sonnes and daughters should prophesy: Miriam and Deborah were Prophetesses: And when I mind that God made a promise, That his Sons and daughters should prophesy:
np1 cc np1 vbdr ng1: cc c-crq pns11 n1 cst np1 vvd dt n1, cst po31 n2 cc n2 vmd vvi:
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And that Philip had foure daughters which did prophesy, Acts 21. 9. And when I weigh Pauls saying, A woman praying or prophesying with her head covered;
And that Philip had foure daughters which did prophesy, Acts 21. 9. And when I weigh Paul's saying, A woman praying or prophesying with her head covered;
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it makes me believe, that a woman may prophesy, and that in the Church also:
it makes me believe, that a woman may prophesy, and that in the Church also:
pn31 vvz pno11 vvi, cst dt n1 vmb vvi, cc cst p-acp dt n1 av:
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So that, I say, wee must necessarily consider the manner of her speaking to be here forbidden:
So that, I say, we must necessarily Consider the manner of her speaking to be Here forbidden:
av cst, pns11 vvb, pns12 vmb av-j vvi dt n1 pp-f po31 vvg pc-acp vbi av vvn:
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she may prophesy, as prophesy is considered an immediate gift from heaven, for the revelation of some great, secret,
she may prophesy, as prophesy is considered an immediate gift from heaven, for the Revelation of Some great, secret,
pns31 vmb vvi, c-acp vvb vbz vvn dt j n1 p-acp n1, p-acp dt n1 pp-f d j, j-jn,
(37) chapter (DIV2)
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or mystery, that the brethren are ignorant of;
or mystery, that the brothers Are ignorant of;
cc n1, cst dt n2 vbr j pp-f;
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or for the foretelling of things to come, she may speake, being carried out thereunto by a power from the Lord;
or for the foretelling of things to come, she may speak, being carried out thereunto by a power from the Lord;
cc p-acp dt n-vvg pp-f n2 pc-acp vvi, pns31 vmb vvi, vbg vvn av av p-acp dt n1 p-acp dt n1;
(37) chapter (DIV2)
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yet in this, her head, her owne honour and glory must be covered:
yet in this, her head, her own honour and glory must be covered:
av p-acp d, po31 n1, po31 d n1 cc n1 vmb vbi vvn:
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without controversy, when paul saith, He permits not a woman to speake in the Church, he forbids not all manner of speaking:
without controversy, when paul Says, He permits not a woman to speak in the Church, he forbids not all manner of speaking:
p-acp n1, c-crq vvb vvz, pns31 vvz xx dt n1 pc-acp vvi p-acp dt n1, pns31 vvz xx d n1 pp-f vvg:
(37) chapter (DIV2)
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for then if the Church should demand any question of her, she might not answer; which certainly she may:
for then if the Church should demand any question of her, she might not answer; which Certainly she may:
c-acp av cs dt n1 vmd vvi d n1 pp-f pno31, pns31 vmd xx vvi; r-crq av-j pns31 vmb:
(37) chapter (DIV2)
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So that, I say, this speaking that she is debarred of, is teaching, as the brethren who are prophets, may all doe, one by one;
So that, I say, this speaking that she is debarred of, is teaching, as the brothers who Are Prophets, may all do, one by one;
av cst, pns11 vvb, d vvg cst pns31 vbz vvn pp-f, vbz vvg, c-acp dt n2 r-crq vbr n2, vmb d vdb, pi p-acp crd;
(37) chapter (DIV2)
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she must not so teach in the Church to dishonour her head. But if God hath given greater gifts to them then to the brethren;
she must not so teach in the Church to dishonour her head. But if God hath given greater Gifts to them then to the brothers;
pns31 vmb xx av vvi p-acp dt n1 pc-acp vvi po31 n1. cc-acp cs np1 vhz vvn jc n2 p-acp pno32 av p-acp dt n2;
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I shall shew them how they ought to improve them; I shall show them how they ought to improve them;
pns11 vmb vvi pno32 c-crq pns32 vmd pc-acp vvi pno32;
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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,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,
n1 p-acp vvg dt n1 av-an p-acp po32 n2, c-acp np1 vdd npg1; cc a-acp vvg pno31 p-acp dt n1 pp-f dt n1 av-dc av-j,
(37) chapter (DIV2)
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or by teaching one another modesty, sobriety, meeknesse, humility, love and holinesse; this I am sure is their duty:
or by teaching one Another modesty, sobriety, meekness, humility, love and holiness; this I am sure is their duty:
cc p-acp vvg pi j-jn n1, n1, n1, n1, n1 cc n1; d pns11 vbm j vbz po32 n1:
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therefore saith Paul to Titus, The aged women must be teachers of good things, teaching the young women to be sober, to love their husbands, to love their children, to be discreet, chast, keepers at home, good, obedient to their husbands, that the word of God be not blasphemed, Tit. 2. 3, 4, 5.
Therefore Says Paul to Titus, The aged women must be Teachers of good things, teaching the young women to be Sobrium, 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, 4, 5.
av vvz np1 p-acp np1, dt j-vvn n2 vmb vbi n2 pp-f j n2, vvg dt j n2 pc-acp vbi j, pc-acp vvi po32 n2, pc-acp vvi po32 n2, pc-acp vbi j, j, n2 p-acp n1-an, j, j p-acp po32 n2, cst dt n1 pp-f np1 vbb xx vvn, np1 crd crd, crd, crd
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Thirdly, The end of prophesy, it serves for the Church, for building up in faith, knowledge, feare and love;
Thirdly, The end of prophesy, it serves for the Church, for building up in faith, knowledge, Fear and love;
ord, dt n1 pp-f vvi, pn31 vvz p-acp dt n1, p-acp vvg a-acp p-acp n1, n1, n1 cc n1;
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for exhortation from sinne to righteousnesse, for comfort in feares, doubts, terrours, temptations;
for exhortation from sin to righteousness, for Comfort in fears, doubts, terrors, temptations;
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the end of that, as of all other Ordinances, is to glorifie God, and serve our spirituall generation, Our City is built on Mount Sion, compact within it selfe.
the end of that, as of all other Ordinances, is to Glorify God, and serve our spiritual generation, Our city is built on Mount Sion, compact within it self.
dt n1 pp-f d, c-acp pp-f d j-jn n2, vbz pc-acp vvi np1, cc vvi po12 j n1, po12 n1 vbz vvn p-acp n1 np1, vvn p-acp pn31 n1.
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Fiftly, The gift of being a helper in the Gospel of Christ, Aquila and Ʋrbane, and many more were Pauls helpers in Christ;
Fifty, The gift of being a helper in the Gospel of christ, Aquila and Ʋrbane, and many more were Paul's helpers in christ;
ord, dt n1 pp-f vbg dt n1 p-acp dt n1 pp-f np1, np1 cc np1, cc d dc vbdr npg1 n2 p-acp np1;
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this is a gift whereby Saints are made able to be helpfull, either in accompanying of the ministers of the Gospel in preaching to the world or in any service of the church.
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.
d vbz dt n1 c-crq n2 vbr vvn j pc-acp vbi j, av-d p-acp vvg pp-f dt n2 pp-f dt n1 p-acp vvg p-acp dt n1 cc p-acp d n1 pp-f dt n1.
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Sixtly, Governments, this is a speciall 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 rectifie them;
Sixty, 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;
ord, n2, d vbz dt j n1 vvn p-acp d n2 p-acp dt n1, p-acp dt vvg po31 n2 p-acp j-jn n1 p-acp n1, c-crq pns32 vbr j pc-acp vvi c-crq dt n2 p-acp dt n1 vbr vvn, cc pc-acp vvi pno32;
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I say, this gift is usefull in any church of Christ; this gift is called ruling.
I say, this gift is useful in any Church of christ; this gift is called ruling.
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Roman. 12. 8. wherein they are inabled to rule the church of God, as a well disciplined family:Roman. 12. 8. wherein they Are enabled to Rule the Church of God, as a well disciplined family:
njp. crd crd c-crq pns32 vbr vvn pc-acp vvi dt n1 pp-f np1, c-acp dt av vvn n1:
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there are other gifts spoken of in the Scripture, as faith, charity, prayer, prayse and the like, some of which I shall speak of by and by.
there Are other Gifts spoken of in the Scripture, as faith, charity, prayer, praise and the like, Some of which I shall speak of by and by.
a-acp vbr j-jn n2 vvn pp-f p-acp dt n1, c-acp n1, n1, n1, n1 cc dt j, d pp-f r-crq pns11 vmb vvi pp-f p-acp cc p-acp.
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But there was in the Apostles dayes other gifts then these, viz. tongues, miracles, heating interpretation, and surely, But there was in the Apostles days other Gifts then these, viz. tongues, Miracles, heating Interpretation, and surely,
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if there be a true church, there must be the same gifts now. if there be a true Church, there must be the same Gifts now.
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That is a great mistake, 'tis not required that all these severall gifts should be in every particular church,
That is a great mistake, it's not required that all these several Gifts should be in every particular Church,
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but these are gifts distributed as the Lord seeth good, we have gifts differing according to the grace given us;
but these Are Gifts distributed as the Lord sees good, we have Gifts differing according to the grace given us;
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The Lord is the dispenser of gifts to every man severally as he will, to one, one thing, to another, another,
The Lord is the dispenser of Gifts to every man severally as he will, to one, one thing, to Another, Another,
dt n1 vbz dt n1 pp-f n2 p-acp d n1 av-j c-acp pns31 vmb, p-acp crd, crd n1, p-acp j-jn, j-jn,
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and though we say it is needlesse for every church to have all the gifts they had in the Corinths, yet we are not without sufficient gifts for the being of a true church, the manifestation of the Spirit being given to every one to profit withal in his own place and order;
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;
cc cs pns12 vvb pn31 vbz j p-acp d n1 pc-acp vhi d dt n2 pns32 vhd p-acp dt n2, av pns12 vbr xx p-acp j n2 p-acp dt vbg pp-f dt j n1, dt n1 pp-f dt n1 vbg vvn p-acp d pi pc-acp vvi av p-acp po31 d n1 cc n1;
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there is a gift of wisdom, of knowledge, of discerning spirits, of prophecy, of helps, of governments, of charity, of teaching included in knowledge, wisdome and prophecy,
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,
pc-acp vbz dt n1 pp-f n1, pp-f n1, pp-f j-vvg n2, pp-f n1, pp-f n2, pp-f n2, pp-f n1, pp-f vvg vvd p-acp n1, n1 cc n1,
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so that we will not murmure for what we have not, but blesse God for what we have,
so that we will not murmur for what we have not, but bless God for what we have,
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and pray for more to him, who giveth liberally and upbraideth not.
and pray for more to him, who gives liberally and upbraideth not.
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Chap. XI. Of the Ordinances, Order, Ministry, and Communion of the Church.
Chap. XI. Of the Ordinances, Order, Ministry, and Communion of the Church.
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THe Ordinances of this Church, I shall now speak of (having spoken already of prophesie, which is a gift and an Ordinance to be practised,) are these following.
THe Ordinances of this Church, I shall now speak of (having spoken already of prophesy, which is a gift and an Ordinance to be practised,) Are these following.
dt n2 pp-f d n1, pns11 vmb av vvi pp-f (vhg vvn av pp-f vvb, r-crq vbz dt n1 cc dt n1 pc-acp vbi vvn,) vbr d vvg.
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First, Prayer, all things are to be sanctified by the Word of God, and prayer, this was practised in the Church with an audible voice, Act. 4. 24. & so Paul kneeled down, & prayed with the disciples.
First, Prayer, all things Are to be sanctified by the Word of God, and prayer, this was practised in the Church with an audible voice, Act. 4. 24. & so Paul kneeled down, & prayed with the Disciples.
ord, n1, d n2 vbr pc-acp vbi vvn p-acp dt n1 pp-f np1, cc n1, d vbds vvn p-acp dt n1 p-acp dt j n1, n1 crd crd cc av np1 vvd a-acp, cc vvd p-acp dt n2.
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Act. 20. 26. Now prayer is the pouring out of the soul to God, by way of supplication for the supply of ourwants by Jesus Christ, which prayer is or ought to be the continnall posture of Saints spirits, according to that of Paul, pray continually; therefore we shall find the church continuing in prayer. Acts. 2. 42. this is a speciall part of divine worship, whereby we acknowledge Gods preheminency;
Act. 20. 26. Now prayer is the pouring out of the soul to God, by Way of supplication for the supply of ourwants by jesus christ, which prayer is or ought to be the continnall posture of Saints spirits, according to that of Paul, pray continually; Therefore we shall find the Church Continuing in prayer. Acts. 2. 42. this is a special part of divine worship, whereby we acknowledge God's Preeminence;
n1 crd crd av n1 vbz dt vvg av pp-f dt n1 p-acp np1, p-acp n1 pp-f n1 p-acp dt n1 pp-f n2 p-acp np1 np1, r-crq n1 vbz cc vmd pc-acp vbi dt j n1 pp-f n2 n2, vvg p-acp d pp-f np1, vvb av-j; av pns12 vmb vvi dt n1 vvg p-acp n1. n2 crd crd d vbz dt j n1 pp-f j-jn n1, c-crq pns12 vvb ng1 n1;
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our relation, subjection, and obedience unto God:
our Relation, subjection, and Obedience unto God:
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I might here shew you the prevalency of the prayers of Saints, with God, had I time;
I might Here show you the prevalency of the Prayers of Saints, with God, had I time;
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but I shal conclude this with these three things, which I desire may alwayes accompany prayer.
but I shall conclude this with these three things, which I desire may always accompany prayer.
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First, Faith, beleeving that God is, that he heares us, and is gracious and mercifull, and will answer.
First, Faith, believing that God is, that he hears us, and is gracious and merciful, and will answer.
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Secondly, Watchfulnesse, watch unto prayer, watch and pray, watch over thy heart, thy corruptions to suppresse and subdue them.
Secondly, Watchfulness, watch unto prayer, watch and pray, watch over thy heart, thy corruptions to suppress and subdue them.
ord, n1, vvb p-acp n1, vvb cc vvb, vvb a-acp po21 n1, po21 n2 pc-acp vvi cc vvi pno32.
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Thirdly, Constancy, continue in praying, for he will in due time answer, cast not away thy prayers,
Thirdly, Constancy, continue in praying, for he will in due time answer, cast not away thy Prayers,
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but expect their returne loaden with blessings.
but expect their return loaded with blessings.
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Secondly, Praise, Praise is that the Lord takes delight in, and yet hath in himself no addition of honour by it, the true praise of God, is the acknowledgement of the glory and excellency of the Lord;
Secondly, Praise, Praise is that the Lord Takes delight in, and yet hath in himself no addition of honour by it, the true praise of God, is the acknowledgement of the glory and excellency of the Lord;
ord, n1, n1 vbz d dt n1 vvz n1 p-acp, cc av vhz p-acp px31 dx n1 pp-f n1 p-acp pn31, dt j n1 pp-f np1, vbz dt n1 pp-f dt n1 cc n1 pp-f dt n1;
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'tis the declaration of the goodnesse of the Almighty; this praise is to be in the mighty congregation.
it's the declaration of the Goodness of the Almighty; this praise is to be in the mighty congregation.
pn31|vbz dt n1 pp-f dt n1 pp-f dt j-jn; d n1 vbz pc-acp vbi p-acp dt j n1.
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I will give thee thanks saith David, in the great congregation, I will praise thee among much people, Psalm. 35. 18. 145. 1. Christ and the Saints both sing praises in the church together unto God the Father, this true praising of God from the power of the Spirit, did the Psalmes, sung upon musicall instruments under the law, point at;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;
pns11 vmb vvi pno21 vvz vvz np1, p-acp dt j n1, pns11 vmb vvi pno21 p-acp d n1, n1. crd crd crd crd np1 cc dt n2 d vvg n2 p-acp dt n1 av p-acp np1 dt n1, d j n-vvg pp-f np1 p-acp dt n1 pp-f dt n1, vdd dt n2, vvn p-acp j n2 p-acp dt n1, n1 p-acp;
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the gift of singing Psalms is not a composition of Davids Psalms into Meter, through a naturall faculty, which Psalms the Priest or the Clarke names;
the gift of singing Psalms is not a composition of Davids Psalms into Meter, through a natural faculty, which Psalms the Priest or the Clerk names;
dt n1 pp-f vvg n2 vbz xx dt n1 pp-f npg1 n2 p-acp np1, p-acp dt j n1, r-crq n2 dt n1 cc dt n1 n2;
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and all the people must fing together, this begets a confusion, and is a meer tradition,
and all the people must Fing together, this begets a confusion, and is a mere tradition,
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for such a practise hath no more bottom then Organs or Choristers or Singing men and women, in the Church of the Gospel;
for such a practice hath no more bottom then Organs or Choristers or Singing men and women, in the Church of the Gospel;
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which surely we will not plead for now:
which surely we will not plead for now:
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The melody of Psalmes is not in the ear, but in the heart to the Lord.
The melody of Psalms is not in the ear, but in the heart to the Lord.
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Eph. 5. 19. To sing Psalmes in the Gospel is, a speciall gift given to some particular member in the church, whereby he doth blesse, praise,Ephesians 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,
np1 crd crd p-acp vvg n2 p-acp dt n1 vbz, dt j n1 vvn p-acp d j n1 p-acp dt n1, c-crq pns31 vdz vvi, n1,
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or magnifie the Lord, through the mighty operation of the Spirit.
or magnify the Lord, through the mighty operation of the Spirit.
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Ep. 5. 18, 19. which is to beperformed, I say, by one alone, at one time to the edification one of another,Epistle 5. 18, 19. which is to beperformed, I say, by one alone, At one time to the edification one of Another,
np1 crd crd, crd q-crq vbz p-acp vvn, pns11 vvb, p-acp crd j, p-acp crd n1 p-acp dt n1 crd pp-f n-jn,
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and therefore it is an Ordinance flowing from a cheerfull heart;
and Therefore it is an Ordinance flowing from a cheerful heart;
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if any be merry let him sing Psalmes, that is to say, let him blesse God;
if any be merry let him sing Psalms, that is to say, let him bless God;
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that all should sing together is denied by Paul, who saith, how is it brethren when yee come together every one of you hath a Psalme, they must speak orderly one after another, for God is not the author of confusion,
that all should sing together is denied by Paul, who Says, how is it brothers 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,
cst d vmd vvi av vbz vvn p-acp np1, r-crq vvz, c-crq vbz pn31 n1 c-crq pn22 vvb av d crd pp-f pn22 vhz dt n1, pns32 vmb vvi av-j pi p-acp n-jn, p-acp np1 vbz xx dt n1 pp-f n1,
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but of peace in all the Churches of Christ. Thirdly, Fasting;but of peace in all the Churches of christ. Thirdly, Fasting;
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now true fasting flowes from the apprehension of some great want, whereby the soul is ingaged to give up himself to seek the Lord, separating himselfe from his outward imployments from meat and drink,
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 his outward employments from meat and drink,
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so farre as nature will permit, that he may wholly without distraction, be earnest with the Lord by prayer,
so Far as nature will permit, that he may wholly without distraction, be earnest with the Lord by prayer,
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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.
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.
p-acp dt n-vvg pp-f po31 n1, dt j n1 pp-f d vmb vvi j, cs pn22 vvb, n2 crd crd, crd crd crd crd np1 crd crd
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Fourthly, Charity, which is more acceptable then hope or faith, 1 Cor. 13. 13. this is that virtue without which al other gifts are nothing;
Fourthly, Charity, which is more acceptable then hope or faith, 1 Cor. 13. 13. this is that virtue without which all other Gifts Are nothing;
ord, n1, r-crq vbz av-dc j cs n1 cc n1, crd np1 crd crd d vbz d n1 p-acp r-crq d j-jn n2 vbr pix;
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it is a grace which is rooted in the heart, and is a true spirituall love and endeared affection towards his Lord Jesus,
it is a grace which is rooted in the heart, and is a true spiritual love and endeared affection towards his Lord jesus,
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and all his Saints, poor and rich;
and all his Saints, poor and rich;
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which composeth the Spirit in a right temper, subduing covetousnesse, trampling under foot vauntings, loving another as himself;
which composeth the Spirit in a right temper, subduing covetousness, trampling under foot vauntings, loving Another as himself;
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the prayse of which read, 1 Cor. 13. 3, 4, 5, 6, 7, 8. verses.
the praise of which read, 1 Cor. 13. 3, 4, 5, 6, 7, 8. Verses.
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It suffereth long, is kinde, envieth not, vaunteth not it self, is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinks no evill, rejoyceth not in iniquity but in the truth, beareth all things, &c. but I shall only mind it here,It suffers long, is kind, Envieth not, vaunteth not it self, is not puffed up, does not behave it self unseemly, seeks not her own, is not Easily provoked, thinks no evil, Rejoiceth not in iniquity but in the truth, bears all things, etc. but I shall only mind it Here,
pn31 vvz av-j, vbz j, vvz xx, vvz xx pn31 n1, vbz xx vvn a-acp, vdz xx vvi pn31 n1 j, vvz xx po31 d, vbz xx av-j vvn, vvz dx j-jn, vvz xx p-acp n1 cc-acp p-acp dt n1, vvz d n2, av p-acp pns11 vmb av-j vvi pn31 av,
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as it shewes it selfe forth in the relief of the Saints outward necessities; It is an Ordinance of God to relieve the poor Saints.
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.
c-acp pn31 vvz pn31 n1 av p-acp dt n1 pp-f dt n2 j n2; pn31 vbz dt n1 pp-f np1 pc-acp vvi dt j n2.
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It is the duty of the Church to see that no member in it do want or lack any thing necessary;
It is the duty of the Church to see that no member in it do want or lack any thing necessary;
pn31 vbz dt n1 pp-f dt n1 pc-acp vvi cst dx n1 p-acp pn31 vdb vvi cc vvi d n1 j;
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'tis not enought to say be warmed but they must administer to the supply of their wants according to the ability God hath given them. 1 Cor. 16. 2. But all Saints are to have all things common, so that there must be no difference between them, as it was in the dayes of the Apostles.
it's not enough to say be warmed but they must administer to the supply of their Wants according to the ability God hath given them. 1 Cor. 16. 2. But all Saints Are to have all things Common, so that there must be no difference between them, as it was in the days of the Apostles.
pn31|vbz xx d pc-acp vvi vbi vvn cc-acp pns32 vmb vvi p-acp dt n1 pp-f po32 n2 vvg p-acp dt n1 np1 vhz vvn pno32. vvn np1 crd crd p-acp d n2 vbr pc-acp vhi d n2 j, av cst a-acp vmb vbi dx n1 p-acp pno32, c-acp pn31 vbds p-acp dt n2 pp-f dt n2.
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Mistake not the Scriptures, it is no where commanded, it is true there was a time when all things were common,
Mistake not the Scriptures, it is no where commanded, it is true there was a time when all things were Common,
vvb xx dt n2, pn31 vbz dx c-crq vvn, pn31 vbz j a-acp vbds dt n1 c-crq d n2 vbdr j,
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yet so, that every man had but accoridng to his need, Act. 2. 45. 4. 34. 35. And wheras they sold their possessions, they then testified their great charity and thus far it is a president for Saints to imitate, that if they have possessions,
yet so, that every man had but accoridng to his need, Act. 2. 45. 4. 34. 35. And whereas they sold their possessions, they then testified their great charity and thus Far it is a president for Saints to imitate, that if they have possessions,
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and their brethren be in want, and they cannot to be relieved without selling their possessions, they ought to sell them;
and their brothers be in want, and they cannot to be relieved without selling their possessions, they ought to fell them;
cc po32 n2 vbb p-acp n1, cc pns32 vmbx p-acp vbi vvn p-acp vvg po32 n2, pns32 vmd pc-acp vvi pno32;
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yet not so, as to destroy their naturall relations, for he that provideth not for his family, is worse then an infidell:
yet not so, as to destroy their natural relations, for he that Provideth not for his family, is Worse then an infidel:
av xx av, c-acp pc-acp vvi po32 j n2, c-acp pns31 cst vvz xx p-acp po31 n1, vbz jc cs dt n1:
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But this was not their constant practise for afterward they had gatherings as God prospered them, 1 Cor. 16. 2. and indeed had that been always commanded to be therepractise, wherin could there have been a ground to presse to charity, and to reprove for covetousnesse;
But this was not their constant practice for afterwards they had gatherings as God prospered them, 1 Cor. 16. 2. and indeed had that been always commanded to be therepractise, wherein could there have been a ground to press to charity, and to reprove for covetousness;
p-acp d vbds xx po32 j n1 c-acp av pns32 vhd n2 p-acp np1 vvd pno32, crd np1 crd crd cc av vhd d vbn av vvn pc-acp vbi n1, c-crq vmd a-acp vhi vbn dt n1 pc-acp vvi p-acp n1, cc pc-acp vvi p-acp n1;
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there alwayes hath been and yet wil be a difference among men in this world, there was an elect Lady, one of reputation (though few noble are called) who lived accordingly, abounding in hospitality,
there always hath 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,
a-acp av vhz vbn cc av vmb vbi dt n1 p-acp n2 p-acp d n1, pc-acp vbds dt vvb n1, crd pp-f n1 (cs d j vbr vvn) r-crq vvd av-vvg, vvg p-acp n1,
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yet we are alwayes to mind this, that we ought not to have the faith, in respect of persons. Lastly, Breaking of bread:
yet we Are always to mind this, that we ought not to have the faith, in respect of Persons. Lastly, Breaking of bred:
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now I wil shew you very briefly four things considerable in this.
now I will show you very briefly four things considerable in this.
av pns11 vmb vvi pn22 av av-j crd n2 j p-acp d.
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First, who was the author of it, that is the Lord Jesus, that said to his disciples, doe this in remembrance of me.
First, who was the author of it, that is the Lord jesus, that said to his Disciples, do this in remembrance of me.
ord, r-crq vbds dt n1 pp-f pn31, cst vbz dt n1 np1, cst vvd p-acp po31 n2, vdb d p-acp n1 pp-f pno11.
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What doth that speech concerne us, being spoken only to his disciples before his death. What does that speech concern us, being spoken only to his Disciples before his death.
q-crq vdz d n1 vvb pno12, vbg vvn av-j p-acp po31 n2 p-acp po31 n1.
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It was not a command only to them, but to others also, therefore saith Paul, that which I have received of the Lord Jesus I deliver to you, doe you eat thereof. 1 Cor. 11. 23, 24.
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.
pn31 vbds xx dt n1 av-j p-acp pno32, cc-acp p-acp n2-jn av, av vvz np1, cst r-crq pns11 vhb vvn pp-f dt n1 np1 pns11 vvb p-acp pn22, vdb pn22 vvi av. crd np1 crd crd, crd
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Secondly, The persons for whom he ordained it;
Secondly, The Persons for whom he ordained it;
ord, dt n2 p-acp ro-crq pns31 vvd pn31;
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and they are visible beleevers in Church fellowship, such as could examine themselves, such as could discern the Lords body.
and they Are visible believers in Church fellowship, such as could examine themselves, such as could discern the lords body.
cc pns32 vbr j n2 p-acp n1 n1, d c-acp vmd vvi px32, d c-acp vmd vvi dt n2 n1.
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Thirdly, The true nature of this Ordinance, which is spirituall holding forth Christs death unto one another;
Thirdly, The true nature of this Ordinance, which is spiritual holding forth Christ death unto one Another;
ord, dt j n1 pp-f d n1, r-crq vbz j n-vvg av npg1 n1 p-acp crd j-jn;
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for it is not an Ordinance for the world, but the Church; and likewise it holds forth our union with Christ;
for it is not an Ordinance for the world, but the Church; and likewise it holds forth our Union with christ;
c-acp pn31 vbz xx dt n1 p-acp dt n1, cc-acp dt n1; cc av pn31 vvz av po12 n1 p-acp np1;
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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 the bred 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;
p-acp dt n1 pns12 vvb, vbz dt n1 pp-f np1, cc dt n1 vbz po31 n1, dt n1 pp-f dt n1, cc pn31 vvz po12 n1 crd p-acp n-jn;
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for we being many are one bread, it is a visible seal to us of our interest in the Lord Jesus, which is to be performed in knowledge, faith, discerning Christs Body, that is to say, seeing Christ, to be the true bread,for we being many Are one bred, it is a visible seal to us of our Interest in the Lord jesus, which is to be performed in knowledge, faith, discerning Christ Body, that is to say, seeing christ, to be the true bred,
c-acp pns12 vbg d vbr pi n1, pn31 vbz dt j n1 p-acp pno12 pp-f po12 n1 p-acp dt n1 np1, r-crq vbz pc-acp vbi vvn p-acp n1, n1, vvg npg1 n1, cst vbz pc-acp vvi, vvg np1, pc-acp vbi dt j n1,
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and only food of a Saint he that performs it not so, doth it not truly:
and only food of a Saint he that performs it not so, does it not truly:
cc j n1 pp-f dt n1 pns31 cst vvz pn31 xx av, vdz pn31 xx av-j:
(38) chapter (DIV2)
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some say, we are not to doe it, till we see our selves above it,
Some say, we Are not to do it, till we see our selves above it,
d vvb, pns12 vbr xx pc-acp vdi pn31, c-acp pns12 vvb po12 n2 p-acp pn31,
(38) chapter (DIV2)
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and live in the cleere apprehensions of light and life, being onely to hold forth Christs death to others,
and live in the clear apprehensions of Light and life, being only to hold forth Christ death to Others,
cc vvi p-acp dt j n2 pp-f n1 cc n1, vbg j pc-acp vvi av npg1 n1 p-acp n2-jn,
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and not an ordinance wherein we feed on Christ, but to me its cleer we are to doe it,
and not an Ordinance wherein we feed on christ, but to me its clear we Are to do it,
cc xx dt n1 c-crq pns12 vvb p-acp np1, cc-acp p-acp pno11 pn31|vbz j pns12 vbr pc-acp vdi pn31,
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when we see our selves most barren and empty, for then are Ordinances fittest for us,
when we see our selves most barren and empty, for then Are Ordinances Fittest for us,
c-crq pns12 vvb po12 n2 av-ds j cc j, c-acp av vbr n2 js c-acp pno12,
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so that we by faith see Christ to have all fulnesse in him, and by faith meet him in that Ordinance in a way of subjection,
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,
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for it is an Ordinance appointed for our souls refreshing, as well as the holding forth his death one to another.
for it is an Ordinance appointed for our Souls refreshing, as well as the holding forth his death one to Another.
c-acp pn31 vbz dt n1 vvn p-acp po12 n2 vvg, c-acp av c-acp dt vvg av po31 n1 crd p-acp n-jn.
(38) chapter (DIV2)
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Lastly, The duration or continuance of this Ordinance which is till Christ comes, doe this in remembrance of me;
Lastly, The duration or Continuance of this Ordinance which is till christ comes, do this in remembrance of me;
ord, dt n1 cc n1 pp-f d n1 r-crq vbz p-acp np1 vvz, vdb d p-acp n1 pp-f pno11;
(38) chapter (DIV2)
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and as often as you doe this saith Paul, you shew forth the Lords death till he come.
and as often as you do this Says Paul, you show forth the lords death till he come.
cc c-acp av c-acp pn22 vdb d vvz np1, pn22 vvb av dt n2 n1 c-acp pns31 vvb.
(38) chapter (DIV2)
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But say some, we are only to use that till Christ come in the Spirit, But say Some, we Are only to use that till christ come in the Spirit,
cc-acp vvb d, pns12 vbr j pc-acp vvi cst p-acp np1 vvb p-acp dt n1,
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so that he being already come in the Spirit, we are not any longer to use it. so that he being already come in the Spirit, we Are not any longer to use it.
av d pns31 vbg av vvn p-acp dt n1, pns12 vbr xx d jc pc-acp vvi pn31.
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The Apostles meaning is not till Christ come in the Spirit, but till Christs second comming without sin to salvation when he shall reward both good and bad; for if you observe it, Christ was come to Panl, and to the Corinths in the Spirit,
The Apostles meaning is not till christ come in the Spirit, but till Christ second coming without since 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,
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(38) chapter (DIV2)
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yet they used it, and he that truly conformes to that Ordinance, must have the Spirit,
yet they used it, and he that truly conforms to that Ordinance, must have the Spirit,
av pns32 vvd pn31, cc pns31 cst av-j vvz p-acp d n1, vmb vhi dt n1,
(38) chapter (DIV2)
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for he must discerne the Lords body, that is to say, the fulnesse, love, excellency,
for he must discern the lords body, that is to say, the fullness, love, excellency,
c-acp pns31 vmb vvi dt n2 n1, cst vbz pc-acp vvi, dt n1, n1, n1,
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and virtue of Christ, which he cannot do without the Spirit, so that for any to say, Christs comming in the Spirit puts an end to it, he saith more then Christ, or the Apostles ever said:
and virtue of christ, which he cannot do without the Spirit, so that for any to say, Christ coming in the Spirit puts an end to it, he Says more then christ, or the Apostles ever said:
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(38) chapter (DIV2)
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And if what such men say, should be true, then this would unavoydably follow, that that dispensation, which only gives a true being to an Ordinance,
And if what such men say, should be true, then this would avoidable follow, that that Dispensation, which only gives a true being to an Ordinance,
cc cs q-crq d n2 vvb, vmd vbi j, cs d vmd av-j vvi, cst d n1, r-crq av-j vvz dt j vbg p-acp dt n1,
(38) chapter (DIV2)
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and without which an Ordinance cannot be rightly imbraced, must be that which puts an end to it, which is contrary to religion, and right reason;
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;
cc p-acp r-crq dt n1 vmbx vbi av-jn vvn, vmb vbi d r-crq vvz dt n1 p-acp pn31, r-crq vbz j-jn p-acp n1, cc j-jn n1;
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For I say again the dispensation of Christ in the Spirit, is that which only gives a true right to it,
For I say again the Dispensation of christ in the Spirit, is that which only gives a true right to it,
c-acp pns11 vvb av dt n1 pp-f np1 p-acp dt n1, vbz d r-crq av-j vvz dt j n-jn p-acp pn31,
(38) chapter (DIV2)
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and inables spiritually to conform to it, and receive virtue from Christ in it.
and inables spiritually to conform to it, and receive virtue from christ in it.
cc vvz av-j pc-acp vvi p-acp pn31, cc vvi n1 p-acp np1 p-acp pn31.
(38) chapter (DIV2)
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As for those objections against this, which plead it to be a knowing Christ after the flesh,
As for those objections against this, which plead it to be a knowing christ After the Flesh,
c-acp p-acp d n2 p-acp d, r-crq vvb pn31 pc-acp vbi dt j-vvg np1 p-acp dt n1,
(38) chapter (DIV2)
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and the like, I have answered them already in the doctrine of Baptisme of water.
and the like, I have answered them already in the Doctrine of Baptism of water.
cc dt j, pns11 vhb vvn pno32 av p-acp dt n1 pp-f n1 pp-f n1.
(38) chapter (DIV2)
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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. 40. this is that which directs how to speak,
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. 40. this is that which directs how to speak,
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(38) chapter (DIV2)
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when to speak, and what to speak, it forbids all confusion, many may not speak at once, this puts the administration of every Ordinance in its right place;
when to speak, and what to speak, it forbids all confusion, many may not speak At once, this puts the administration of every Ordinance in its right place;
c-crq pc-acp vvi, cc r-crq pc-acp vvi, pn31 vvz d n1, d vmb xx vvi p-acp a-acp, d vvz dt n1 pp-f d n1 p-acp po31 j-jn n1;
(38) chapter (DIV2)
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it first commands faith, after that Baptisme, then Church fellowship, and breaking of bread, it doth not turn things upside down,
it First commands faith, After that Baptism, then Church fellowship, and breaking of bred, it does not turn things upside down,
pn31 ord vvz n1, c-acp cst n1, cs n1 n1, cc vvg pp-f n1, pn31 vdz xx vvi n2 av a-acp,
(38) chapter (DIV2)
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and set the cart before the horse, as we use to say, as many men doe 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.
and Set the cart before the horse, as we use to say, as many men do in matters of Religion, who will First break bred, which is an Ordinance for their building up before they be baptised, which visibly demonstrates their new birth.
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(38) chapter (DIV2)
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This heavenly Order doth not first baptize, and then preach conversion;
This heavenly Order does not First baptise, and then preach conversion;
d j n1 vdz xx ord vvi, cc av vvb n1;
(38) chapter (DIV2)
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but baptizing those that are already converted, this is that which the Apostle rejoyced to behold in the churches. Col. 2. 5.
but baptizing those that Are already converted, this is that which the Apostle rejoiced to behold in the Churches. Col. 2. 5.
cc-acp vvg d cst vbr av vvn, d vbz d r-crq dt n1 vvd pc-acp vvi p-acp dt n2. np1 crd crd
(38) chapter (DIV2)
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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,
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,
pns11 vmd av vvi pp-f dt n1 pp-f d n1, r-crq vbz dt n1 vvn p-acp dt n1 p-acp dt n2 pp-f d j n2 pp-f dt n1,
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for the due and orderly edification thereof to whom he hath given the gifts before mentioned,
for the due and orderly edification thereof to whom he hath given the Gifts before mentioned,
p-acp dt j-jn cc j n1 av p-acp ro-crq pns31 vhz vvn dt n2 a-acp vvn,
(38) chapter (DIV2)
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for discharge of their said trust;
for discharge of their said trust;
p-acp n1 pp-f po32 j-vvn n1;
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which ministry, first is evident in the brethren generally, afterwards as occasion requires is committed, especially by way of office, to some particulars;
which Ministry, First is evident in the brothers generally, afterwards as occasion requires is committed, especially by Way of office, to Some particulars;
r-crq n1, ord vbz j p-acp dt n2 av-j, av c-acp n1 vvz vbz vvn, av-j p-acp n1 pp-f n1, p-acp d n2-j;
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wherein I should shew you the true nature, ground, use, and end of a ministry in the Church;
wherein I should show you the true nature, ground, use, and end of a Ministry in the Church;
c-crq pns11 vmd vvi pn22 dt j n1, n1, n1, cc n1 pp-f dt n1 p-acp dt n1;
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but I must now hasten a period to this discourse, intending hereafter if the Lord affords opportunity to enlarge my selfe on it, in the mean time know, there may be a true Church without officers, which I shall evidence by this demonstration.
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 mean time know, there may be a true Church without Officers, which I shall evidence by this demonstration.
cc-acp pns11 vmb av vvi dt n1 p-acp d n1, vvg av cs dt n1 vvz n1 pc-acp vvi po11 n1 p-acp pn31, p-acp dt j n1 vvi, pc-acp vmb vbi dt j n1 p-acp n2, r-crq pns11 vmb n1 p-acp d n1.
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If you search the Scriptures you shall find all officers of any particular Church are to be chosen out of the Church,
If you search the Scriptures you shall find all Officers of any particular Church Are to be chosen out of the Church,
cs pn22 vvb dt n2 pn22 vmb vvi d n2 pp-f d j n1 vbr pc-acp vbi vvn av pp-f dt n1,
(38) chapter (DIV2)
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as is evident in the choice of the seven Deacons, Acts 6. and so for Elders, they were to be ordained in the churches.
as is evident in the choice of the seven Deacons, Acts 6. and so for Elders, they were to be ordained in the Churches.
c-acp vbz j p-acp dt n1 pp-f dt crd n2, n2 crd cc av p-acp n2-jn, pns32 vbdr pc-acp vbi vvn p-acp dt n2.
(38) chapter (DIV2)
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Tit. 1. 5. which cleerly holds forth the Churches were to be before the officers,
Tit. 1. 5. which clearly holds forth the Churches were to be before the Officers,
np1 crd crd r-crq av-j vvz av dt n2 vbdr pc-acp vbi p-acp dt n2,
(38) chapter (DIV2)
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for if the church was not first, how could it be said, officers must be chosen out of them, or ordained in them.
for if the Church was not First, how could it be said, Officers must be chosen out of them, or ordained in them.
c-acp cs dt n1 vbds xx ord, q-crq vmd pn31 vbi vvn, n2 vmb vbi vvn av pp-f pno32, cc vvn p-acp pno32.
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The last thing I shall now handle, is the communion of the church, and that is threefold.
The last thing I shall now handle, is the communion of the Church, and that is threefold.
dt ord n1 pns11 vmb av vvi, vbz dt n1 pp-f dt n1, cc d vbz j.
(38) chapter (DIV2)
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First, with the Father and the Son, as saith John, truly our fellowship is with the Father and the Son, 1 Joh. 1. 3. viz. in prayer, prayse, breaking of bread,
First, with the Father and the Son, as Says John, truly our fellowship is with the Father and the Son, 1 John 1. 3. viz. in prayer, praise, breaking of bred,
ord, p-acp dt n1 cc dt n1, c-acp vvz np1, av-j po12 n1 vbz p-acp dt n1 cc dt n1, crd np1 crd crd n1 p-acp n1, n1, vvg pp-f n1,
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and prophecy, The cup of blessing that we blesse saith the Apostle, is it not the communion of the blood of Christ;
and prophecy, The cup of blessing that we bless Says the Apostle, is it not the communion of the blood of christ;
cc n1, dt n1 pp-f n1 cst pns12 vvb vvz dt n1, vbz pn31 xx dt n1 pp-f dt n1 pp-f np1;
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and the bread that we break, is not the communion of the body Christ. 1 Cor. 10. 16.and the bred that we break, is not the communion of the body christ. 1 Cor. 10. 16.
cc dt n1 cst pns12 vvb, vbz xx dt n1 pp-f dt n1 np1. vvn np1 crd crd
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Secondly, Their communion is one with another, which is in the light and truth of the Father and the Son, communicating light, knowledge, wisdome, relief, support, succour and assistance, each to other, joying, rejoycing and sorrowing each with other;
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, succour and assistance, each to other, joying, rejoicing and sorrowing each with other;
ord, po32 n1 vbz pi p-acp n-jn, r-crq vbz p-acp dt n1 cc n1 pp-f dt n1 cc dt n1, vvg n1, n1, n1, n1, vvb, n1 cc n1, d p-acp n-jn, vvg, vvg cc vvg d p-acp n-jn;
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for they being many members, are one bread, for we are all partakers of that one bread. 1 Cor. 10. 17.
for they being many members, Are one bred, for we Are all partakers of that one bred. 1 Cor. 10. 17.
p-acp pns32 vbg d n2, vbr pi n1, c-acp pns12 vbr d n2 pp-f d crd n1. vvn np1 crd crd
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Thirdly and lastly, the communion the church hath with other churches;
Thirdly and lastly, the communion the Church hath with other Churches;
ord cc ord, dt n1 dt n1 vhz p-acp n-jn n2;
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all the churches of Christ have but one head, and as members of that head, receive influence from it,
all the Churches of christ have but one head, and as members of that head, receive influence from it,
d dt n2 pp-f np1 vhb p-acp crd n1, cc c-acp n2 pp-f d n1, vvb n1 p-acp pn31,
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and ought to seek the good and preservation each of other; their visible communion appears in their union in the doctrine of Christ;
and ought to seek the good and preservation each of other; their visible communion appears in their Union in the Doctrine of christ;
cc pi pc-acp vvi dt j cc n1 d pp-f n-jn; po32 j n1 vvz p-acp po32 n1 p-acp dt n1 pp-f np1;
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there are two things principally belonging to churches to communicate to each other. First, Advice in matters doubtfull, as is evident Acts 14. & 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 judgement;
there Are two things principally belonging to Churches to communicate to each other. First, advice in matters doubtful, as is evident Acts 14. & 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 judgement;
pc-acp vbr crd n2 av-j vvg p-acp n2 pc-acp vvi p-acp d n-jn. ord, n1 p-acp n2 j, c-acp vbz j n2 crd cc crd sy. dt n1 pp-f np1 vvn p-acp dt n1 pp-f np1 p-acp po32 n1, c-crq pns12 vvb dt n1 p-acp d n1, c-acp pns32 vbdr vvn pc-acp vvi po32 n1;
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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.
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.
av d pns12 vmb xx vvi pc-acp vbi dt n1 crd p-acp n-jn, cc-acp av-j dt j n1 cc n1 pns32 vhb d p-acp n-jn.
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Secondly, In contributing each to others necessities, as if one be over-burthened, it is the duty of another church to contribute,
Secondly, In contributing each to Others necessities, as if one be overburdened, it is the duty of Another Church to contribute,
ord, p-acp vvg d p-acp n2-jn n2, c-acp cs pi vbb j-vvn, pn31 vbz dt n1 pp-f j-jn n1 pc-acp vvi,
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as is evident, Rom. 15. 26, 27. 2 Cor. 8. and 9. chap. Acts 11. 29, 30. The glory of the church of Christ in all these gifts, priviledges and spirituall immunities to which it is born by the word of God are innumerable, many of them I might here unfold to you,
as is evident, Rom. 15. 26, 27. 2 Cor. 8. and 9. chap. 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,
c-acp vbz j, np1 crd crd, crd crd np1 crd cc crd n1 n2 crd crd, crd dt n1 pp-f dt n1 pp-f np1 p-acp d d n2, n2 cc j n2 p-acp r-crq pn31 vbz vvn p-acp dt n1 pp-f np1 vbr j, d pp-f pno32 pns11 vmd av vvi p-acp pn22,
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but of all which with our Apostle, I must conclude, saying, I cannot now speak particularly.
but of all which with our Apostle, I must conclude, saying, I cannot now speak particularly.
cc-acp pp-f d r-crq p-acp po12 n1, pns11 vmb vvi, vvg, pns11 vmbx av vvi av-j.
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Consider seriously what I have written, and the Lord give us understandng in all things. FINIS.Consider seriously what I have written, and the Lord give us understandng in all things. FINIS.
vvb av-j r-crq pns11 vhb vvn, cc dt n1 vvb pno12 vvg p-acp d n2. fw-la.
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