The Whole Faith of Man, Pages 52-100

The Whole Faith of Man · Pages 52-100

p. 52And that ye may be ſons and daughters of God according to the New Teſtament in order, and ſo ſtand before the Lord with acceptance, obſerve well that the firſt Principle of the doctrine of Chriſt, is, Repentance from dead works, Heb. 6.1. For the Goſpel is to be preached to all, as it hath been ſhewed before, that men may repent of all their dead works; now repentance is a change of the mind, from all that which is evill, to all that which is good; it hath in it a hearty ſorrow for ſin, and a confeſſion of ſin; and therefore John the Baptiſt preaching Repentance, they came confeſſing their ſins, Math. 3. Repentance is ſuch a thing as changes the man from an evil converſation, to that which is very good; and alſo from all falſe whoriſh wayes of Worſhip, to the pure Worſhip of God; it hath in it theſe ſeven things; As firſt, it bringeth forth a continual care, as not to commit evil, nor to omit good, yea, a readineſs to every good work: ſecondly, clearing the matter of fact, if it be in wrong done to any man, by a wiſe juſt reſtitution, (if able) Luke 19.8. and by doing ſo no more, what ever ſin it be, confeſſing it to God with brokenneſs of heart, turning from it. Thirdly, an inward indignation againſt all ſin. Fourthly, the ſear of God, which teacheth a man to depart ſiom evil and to have a ſingular reſpect to p. 53all the Commandements of the Lord, ſo as to do them. Fiftly, a vehement hungring, thirſting deſire after Righteouſneſs. Sixtly, a zealous continuing in every good work. Seventhly, a holy revenge, in bringing the body under ſubjection by faſting, eſteeming the Commandements of the Lord more then neceſſary food, 2 Cor. 7.11. And ſo it is repentance, or a change of the whole Man from dead works, for the wages of ſin is death.

Furthermore, that men may do works acceptably in the ſight of God, the next Principle, or teaching of Chriſt unſeparably joyned with Repentance, is, Faith towards God; and that is, to beleeve that God is, and that he is a rewarder of them that dilligently ſeek him; and that Chriſt died for our ſins, and that he was buryed, and that he roſe again the third day, according to the Scriptures; and that the blood of Chriſt, is, the Blood of the New Teſtament Shed for the remiſſion of ſins; and that there is everlaſting life, and a moſt glorious Kingdome, for all them that beleeve, and walk according to the Goſpel, or New Teſtament; and ſo Faith is the ſubſtance or ground of things which are hoped for, and the evidence of things not ſeen, Heb. 11.1, 6.1 Cor. 15.1, 2, 3, 4.1 John 2.4, 6. yea this faith is of a purifying nature; for every one that hath this hope, purifyeth p. 54himſelf as Chirſt is pure, Chap. 3.3. Acts 15.9.

The next Principle of the Doctrine of Chriſt, is the Doctrine of Baptiſmes; it is ſaid to be Baptiſmes, becauſe there is a Baptiſme of afflictions in a comparative ſence, in the which Chirſtians are dipped into, ſo as the waves goes over them, yet are raiſed out of it by the Lord; it is not every affliction, but ſome great affliction, and yet this is common to Chriſtians, Mat. 20.22, 23. Luke 12.50. Pſal. 42.7. John 16.33.

There is alſo Baptiſme or Dipping in Water, which is the one Baptiſme in a litterall ſence, which all Believers ought to practice; I ſay it is Dipping in Water, becauſe the word in the Greek holds forth a waſhing by dipping, and not ſprinkling, for it cannot be ſhewed in the Lexicons, as the learned confeſſe; and John Baptiſed in the River of Jordan; Mark 1.5. and Chriſt when he was Baptized, came up out of the water, of the river of Jordan, Mat. 3.13.16. and Philip and the Eunuch went down both into the water, and he baptized him in the water, Acts 8.38, 39. Baptiſme in Water holdeth forth in a likeneſs, a buriall with Chriſt, Rom. 6.3, 4. All which declareth, that Baptiſme, is Dipping the whole perſon in Water, and this learned Perkins, freely conffeſſeth in his Golden Chaine.

p. 55Furthermore, penitent Men and Women are the only Subjects of Baptiſme, and not Infants.

That ſuch as profeſſe faith as aforeſaid are to be Baptized, and not Infants, will appeare, becauſe the Lord commands his ſervants, to Go teach all Nations Baptizing them, that learn the Goſpel, ſo as to believe the ſame; but Infants cannot learn the Goſpel by teaching, (for they know neither good nor evil, Deut. 1.39.) Therefore it is not lawful to Baptize them.

That Chriſt commands ſuch to be Baptized, as believe through teaching, or preaching, is evident, from Mat. 28.19. in theſe words. Go and teach all Nations, Baptizing them, &c. That is, Them of the Nations that believe, for they might not Baptize unbelieving Jewes, nor heathens; therefore Mark ſaith, being the ſame with that of Matthew, That Chriſt commands the Goſpel to be preached to every creature, and He that believeth, and is baptized, ſhall be ſaved; ſo then the Goſpel is to be preached to all▪ for this end, that all may believe: but all do not, but they that hear ſo as to believe the Goſpel, are to be Baptized and no other are in the Commiſſion, or Commandenent of Chriſt for baptiſme it is plain; ſo then, they that Baptize Infants, do that which they have no Law of Chriſt for; nay, p. 56it is againſt the Law of Chriſt, becauſe they cannot beleeve through preaching, and ſo they have not faith, for there is but one faith, and that comes by hearing, Epheſ. 4.5. Rom. 10.14.17.

Object. But ſome ſay, That Infants are apart of the Nations, and Nations are to be baptized; therefore Infants.

Anſw. So are unbeleeving Jewes, and Heathens part of the Nations, yet are not to be Baptized; and ſo it is plain, that Nations are not to be Baptized, as ſuch; but beleeving men and women, as hath been ſhewed before; therefore not Infants.

Object. But ſome men ſay, That Infants do beleeve from that Scripture, Mat. 18. in theſe words. But whoſoever ſhall offend one of theſe little ones which beleeve in me, &c. From theſe words, Compared with ver. 2. ſome conclude that Infants may beleeve.

Anſw. Firſt note, That them that are newly come to the faith, or be weak in the faith, are called little children, Gal. 4.19.1. John. 2.12. yet are men and women. Again, Chriſtians ought to be humble, and without malice is little children, 1 Cor. 14.20. And this is that which Chriſt teacheth, when his diſciples ſtrove who ſhould be greateſt in the kingdome of heaven, as appeareth, Math. 18.1. Compared with p. 57Luke 9.46. And therefore he taketh a little child, and ſheweth them, except they be converted from their ambitious thoughts, and become humble as little children, they ſhall not enter therein, ver. 2, 3. Alſo he ſheweth, that he that humbleth himſelf as a little child is great in the kingdome of heaven; and whoſoever ſhall receive ſuch a little Child in my name, receiveth me, John 13.20. that is, ſuch a one as humbleth himſelf as a little child; and whoſoever ſhall offend one of theſe little ones, which beleeve in Chriſt, that is, ſuch a one as is humble, and becomes as a little child, it were better for him that a milſtone were hanged about his neck, and that he were drowned in the depth of the ſea; and this is ſaid, ver. 4, 5, 6. and is the ſence of the place; Now for any man to underſtand the place ſo, as that that little child which Chriſt ſet in the midſt, or any other, did or do believe, they are much miſtaken, for ſuch an expoſition of the place would croſs many plain places of Scripture, for Infants are not capable of hearing, and faith comes by hearing, Rom. 10.17. neither do they know good nor evil, nor their right hand from their left, as hath been ſhewed before; neither doth the Scripture ſpeak to Infants, Deut. 11.2. though it ſpeak of them; neither can they work, and that faith is dead that worketh not, James. 2.17, 26.

p. 58Now if any queſtion how Infants dying in infancy, can be ſaved, becauſe they beleeve not? I ſay, that if you look back to what is ſaid as touching Adams ſin, you may ſee that all Infants dying in Infancy ſhall be ſaved; for the ſon ſhall not die for the Iniquity of the Father, Ezek. 18. and the guilt of Adams ſin ſhall be taken off from all at the Reſurrection.

But to return, there is no Commandment in all the Scriptures (which are the word of God) for the Baptiſme of Infants; and where there is no Law, there is no tranſgreſſion, Rom. 4.15. therefore he that refuſeth to baptize Infants, breaks no Law; Therefore no man can juſtly charge him with ſin, for a commandment gives ground to duty; and examples are teaching to ſhew us how duties ſhould be done; alſo note, that there is no example for infants Baptiſme in all the Scripture; (and yet they are able to make us wiſe unto Salvation, 2 Tim. 3.15.) for the Apoſtles and ſervants of the Lord did Baptiſe ſuch only as did profeſs faith, and did gladly receive the word of the Goſpel, ſearch and ſee, as the Bereans did, Acts. 17.11.

Object. But ſome ſay, That there is no Command, nor Example for Women receiving the Lords Supper, yet they are to receive it; ſo may Infants be Baptized, though no Command nor Example for it.

p. 59Anſw. In this objection it is granted, that there is no command, nor example for Infants Baptiſme: alſo note, that beleeving baptiſed women are diſciples, and are members of the Church of Chriſt, and ſo are commanded to break bread, Act. 1.14, 15. Chap. 8.12. Phil. 4.13. Act. 20.7. 1 Cor. 11.24, 25, 28. compare the 1 of Act. 14. with the 2 of Acts. 41, 42. you may ſee that women did receive the Lords Supper.

But if any ſhould ſay, That Infants are Diſciples, and therefore are to be baptized. I anſwer, That Chriſt faith, that whoſoever beareth not his croſs, and followeth not after him, cannot be his diſciple, Luke 14.27. but Infants cannot do ſo, therefore they cannot be his diſciples.

I ſhall ſay no more to this Principle of the Doctrine of Chriſt at this place, becauſe many have wrote very largely upon it, and there is no true conſequence to be gathered from all the Scriptures for Infants Baptiſme, for it is againſt Scripture, and croſſeth the way of the New Teſtament, for it brings into the Church a fleſhly ſeed, inſtead of a Spiritual: and ſo makes void the command of God as hath been ſhewed before.

But ſeeing it is ſo, that penitent, beleeving men and women, are only to be Baptized, let all the p. 60Churches in the fear of God, take heed that they Baptize no other but ſuch as are truly penitent, beleeving men and women, that ſo all the members of the Church of Chriſt, may be new creatures, living ſtones taught of God, built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the Cheif corner ſtone, that all the building may be fitly framed together, growing unto an holy Temple in the Lord, 1 Pet. 2.5. Epheſ. 2.20, 21. 2 Cor. 5.17.

There is alſo the Baptiſme of the Spirit, which is a powerful falling down of the ſpirit, ſo as to be filled with it, enabling men to do ſome great work, as in Act. 1.5. compared with Chap. 2.1, 2, 3, 4. But this Baptiſme of the Spirit is called ſo comparatively, as Chriſt is called a door, John 10.7. but there is but one Baptiſme really, and that is in water, Eph. 4.5.

The next Principle of the Doctrine of Chriſt, is Prayer, with Laying on of hands; for the gift of the ſpirit; ſo as to abide with us, and to lead us into all truth, and bring all things ſeaſonably to remembrance, and comfort us in all afflictions, John 14.26. Ch. 16.13. note, it is the gift of the ſpirit, that is to be prayed for, not gifts, but the ſpirit as a gift, Luke 11.13. Act. 2.38. and ſo gifts follow, as it pleaſeth the holy one of Iſrael; and ſo they that practice Laying p. 61on of hands, with prayer, ſhew that they do look upon Chriſt as the only Prophet, to teach them by his ſpirit according to his word, Act. 3.22, 23.

Now this of Laying on of Hands, was practiſed upon all Beleevers Baptized; for the Church of Samaria, were under it, Act. 8.12, 15, 17. And the Church of Epheſus were under it, Chap. 19.6. and the Church of the Hebrewes alſo, Heb. 6.2. therefore all the Churches, for they all walked in one way and order, Epheſ. 4.4, 5, 6. 1 Cor. 4.17.

Object. But there is no Command for Laying on of Hands; therefore it ought not to be.

Anſw. There is a Command from Chriſt for it, for the Author to the Hebrewes ſaith, it is a Principle of the Teaching or Doctrine of Chriſt, and ſo commanded by Chriſt, Heb. 6.2.

Object. But this Laying on of Hands ſpoken off, Heb. 6. is not that Laying on of Hands which followeth Beleevers Baptiſme, or it is doubtful whether it be that or no?

Anſw. Firſt, underſtand that there was but three ſorts of Laying on of Hands, practiſed by the Apoſtles, and they are theſe; Laying on of Hands to recover the Sick; and upon Officers; and upon perſons Baptized; Now it cannot be, the Laying on Hands upon the Sick, for p. 62men might be ſick, and recovered through Laying on of Hands, and sick again, and ſo recovered again, and again, and ſo ſome men might be under this Laying on of Hands many times; but this in Heb. the 6. muſt not be practiſed above once, for it is ſaid, Not laying again, the foundation of repentance from dead works, of Faith towards God, of the Doctrine of Baptiſmes, and Laying on of Hands.

Furthermore, it cannot be that Laying on of Hands on Officers, for it is ſaid, that they that had laid this Laying on of Hauds ſpoken off, Heb. 6. had need to be taught the firſt Principles of the Word of God: but Officers could not be ſo ignorant, therefore it was not upon Officers.

Moreover, the ſame that are exhorted to go on to perfection, had laid this Laying on of Hands, as you may ſee, if you read diligently the 1, and 2, verſes; Now all are exhorted to go on to perfection; therefore all the Church of the Hebrewes were under this Laying on of Hands; ſo then it cannot be, that upon the Sick, nor that upon Officers; for men may go on to perfection, and never be under that Laying on of Hands for the Sick, nor yet that upon Officers; Therefore this Laying on of Hands ſpoken of, Heb. 6. is that only which followeth Baptiſme; and to this agreeth the order of words, verſ. 2. neither p. 63can it be thought on good grounds, that the holy ſpirit ſhould rank any other Laying on of hands with theſe Principles, which are the beginning of a Chriſtian man; ſo then it followeth, that Prayer with Laying on of Hands, upon every Baptized perſon, is a Principle of the Doctrine, or beginning word of Chriſt, as hath been ſhewed before.

Object. But the end of Laying on of hands was, that the ſpirit might be given, ſo, as that ſome extraordinary gifts might follow, as there did, Acts 19. but we ſee none now; therefore not to be practiſed.

Anſ. By the ſame reaſon we may refuſe Baptiſme, for the Apoſtles promiſes the gift of the ſpirit to every penitent, believing, baptized perſon, Acts 2.38, 39. which then did fall down miraculouſly; but we ſee it not ſo now; Therefore no Baptiſme,

Again, Mark ſaith that theſe ſignes ſhall follow them that believe the Goſpel; in the name of the Lord Jeſus they ſhould caſt out devils, & ſhall ſpeak with new tongues, &c. Mark 16.16, 17, 18. But we ſee no man do any ſuch thing now; Therefore by the ſame ground, you may ſay no man believeth; and then no ſalvation. Again, the Apoſtle ſaith, God hath ſet in the Church, miracle-workers, 1 Cor. 12.28. By the ſame rule no miracles, no p. 64Church; but miſtake not, the Goſpel & the Ordinances thereof, and the whole way thereof was at the firſt confirmed by ſigns and wonders, and divers miracles and gifts of the holy Ghoſt, Heb. 2.4. and all Believers are to walk up according to the Goſpel, and all the Ordinances, and the whole way thereof, untill Chriſt come, 2 Tim. 2.2. 2 Pet. 3.2. Rev. 2.25. To conclude this point▪ the Spirit of the Lord is promiſed, ſo as to be given to all penitent, belieeving, baptized perſons, Acts 2.38. Gal. 3.14. and the way and order of the Goſpel is, to ſeek it by Prayer, and Laying on of Hands, Acts 8.15, 17. Chap. 19.6. 2 Tim. 1.6.

The next Principle of the Doctrine of Chriſt, is the Reſurriction of the dead; which is this, to believe that Chriſts very body that was crucified, did riſe from the dead the third day, according to the Scriptures, John 20. and that our bodies ſhall alſo riſe again from the grave, when Chriſt cometh in perſon again, according to that, in 1 Theſ. 4.16, 17. The Lord himſelf ſhall deſcend from heaven with a ſhout, with the voice of the Archangel, & with the trump of God; and the dead in Chriſt ſhall riſe firſt; then we which are alive and remains, ſhall be caught up together with them, in the cloud, to meet the Lord in the aire, and ſo ſhall we ever be with the Lord.

p. 65Now it is very plain, that the very body of Chriſt which was crucified, and buried, did riſe again, he and not a ſpirit like that body, did appear.

Firſt, Becauſe he commandeth his Diſciples to handle him, and ſee, for a ſpirit hath not fleſh and bones, as I have; and ſo he ſhewed them his hands and his feet, Luke 24 39.40. and ſo he ſhewed Thomas the place of the nailes, bidding him, put his hand into his ſide; all making it appeare, that it was the very body that was nailed to the Croſſe, and peirced with a ſpear, that did riſe again.

Secondly, Becauſe he did eat and drink with his Diſciples, after he aroſe from the dead, Acts 10.40, 41. and was ſhewed openly ſeveral times, not only to the eleven Apoſtles, but to five hundred brethren at once, 1 Cor. 15.6.

So then, ſeeing Chriſts body is riſen from the dead, ſo ſhall all mens bodies, the juſt and unjuſt alſo, ſhall be raiſed from the grave at the laſt day, Acts 24.25.

Firſt, I ſay, that the bodies of the righteous ſhall riſe from the grave according to that in the 26 of Iſa. 19. Thy dead men ſhall live, together with my dead body ſhall they ariſe, awake and ſing, yee that dwell in the duſt, for thy dew is as the dew of hearbs, and the earth ſhall p. 66caſt out the dead, yea if the righteous in Chriſt have hope in this life only, they were of all men moſt miſerable, 1 Cor. 15.19. Becauſe of perſecution, and temptation and trialls, according to John 16.33. Chriſt tells the righteous, that in him they ſhall have peace, but in the world they ſhall have tribulation.

Therefore, they ſhall riſe again to receive a reward, Heb. 11.26. or elſe it were better for them to eat and drink, for to morrow they ſhall die; yea, it cannot ſtand with the righteouſneſs of God, that his ſhould ſuffer affliction, and perſecution alwaies here on their bodies, for the teſtifying of truth, and their bodies never to riſe to be freed from miſery.

Secondly, becauſe the Apoſtle ſaith, 1 Cor. 15. It is ſown a natural body, it is raiſed a ſpiritual body; and ſo he ſaith, That corruptible, muſt put on incorruption; ſo I reaſon, That is it the ſame body that died, that ſhall be raiſed, only it ſhall be changed into a ſpiritual body; for there is a natural body, and there is a ſpiritual body, as the Apoſtle ſheweth, but it is that Same that is natural, that ſhall be made ſpiritual at the Reſurrection; Therefore note what the Apoſtle ſaith I pray, and that is this, It is ſown a natural body, It is raiſed a ſpiritual body; ſo it is, that every ſeed according to the compariſon, that the Apoſtle makes of the p. 67ſeed hath his own body, and ſo the compariſon of the ſeed, doth lively ſet it forth, for the corn doth not bring forth except it die, that is, be changed, for ſo the word die, holds it forth; ſo the natural body cannot be made a ſpiritual body except it die, or be changed, and ſo God giveth it another body as it pleaſeth him, for he maketh that natural body, a ſpiritual body, and ſo it puts on immortality at the reſurrection day, and ſo the ſame fleſh and blood, as it is a corruptible body, cannot inherit the kingdome of God; as the Apoſtle ſaith, fleſh and bloud cannot inherit the kingdome of God; but that corruptible body of fleſh, ſhall be an incorruptible body of fleſh, for it ſhall be fleſh and bones after the Reſurrection, for Chriſts body was ſo, after he was riſen, Luke 24.39. So then it is the ſame body that dyeth, that ſhall be raiſed, only it ſhall be made incorruptible, and in all perfection, for this corruptible muſt put on incorruption, and this mortal, muſt put on immortality, 1 Cor. 15.53. So it cannot dye, nor go down to death any more, and therefore when it riſeth from the grave, or the dead, it triumpheth over death and the grave, as it appeareth at large, 1 Cor. 15. from verſ. 35. to 57. And to this agreeth very ſweetly that in Hoſea 13.14. I will ranſome them from the power of the grave, I will redeem them from p. 68death; O death I will be thy death, O grave, I will be thy deſtruction; repentance ſhall be hid from mine eyes; God is not as man that he ſhould repent, he will make good his promiſe, his name is Jehovah, making good his promiſes; note alſo I pray, that in Iſa. 25.8. He will ſwallow up death in victory, and the Lord God will wipe away tears from off all faces, and the rebuke of his people ſhall he take away from all the earth, for the Lord hath ſpoken it.

Thirdly regeneration, or the knowledge of God in the higheſt degree that can be attained on this ſide the grave, is no where in Scripture called a Reſurrection, therefore I conclude, that that is no Reſurrection; and that this is good reaſoning, it appeareth plainly, Heb. 1.8. and if we note the Scripture, we may ſee this only is a reſurrection, which is the riſing from the grave, or from the dead, after the breath is departed, becauſe Job ſaith, that he ſhall See God in his fleſh, and them very eyes, and no other ſhall behold him, for him, Job 19.25, 26. Note, that he ſaith, he ſhall ſee God in his fleſh, which ſheweth, that the ſame fleſh ſhall riſe again, and be made incorrupti ble, yea, immortall, and then ſhall ſee Godface to face, yea in his glory, Rev. 22.4.

Fourthly, that the dead ſhall riſe at the comming of Chriſt, is ſhewn by many examples we read of in the Scriptures, how the p. 69dead were raiſed, 1 Kings. 17. Elijah raiſed the widdowes Son, and in 2 Kings. 4. Eliſha raiſed the Shunamites child from the dead; and chap. 32.21. Math. 27.52, 53. The graves were opened, and bodies of the Saints which ſlept aroſe, and came out of the graves after his reſurrection, and went into the holy city & appeared unto many; note, the bodies of the Saints aroſe, therefore the bodies of the children of God ſhall rife from the dead, and ſo the Lord Jeſus raiſed Lazarus his body from the grave, when he had been dead four dayes, Jo. 11.39, 44. Act. 9.37, 41. Peter raiſed Tabitha, ſo then the dead were raiſed in the time of the law, and by Chriſt, and his Apoſtles to the glory of God; which teacheth us, that it is not a thing incredible that God ſhould raiſe again the dead, yea, ſeeing Chriſt the firſt fruits is raiſed, afterward they that are Chriſts at his coming, 1 Cor. 15.23.

Fifthly, Chriſt proves the reſurrection by that which was written by Moſes after Abraham, Iſaac, and Jacob was dead, that God was a God to them though they were dead, yet God is not a God to the dead, but to the living; for all live unto him; therefore Abraham, Iſaac, and Jacob muſt riſe again, Luke 20.37, 38. & ſo many ſhall come from the Eaſt, Weſt, North, and South, and ſit down with Abraham, and Iſaac, and Jacob in the kingdome of God, Luk. 13.28, 29. p. 70ſo if the Scriptures be true, the dead muſt riſe, but heaven and earth muſt paſs away, but not one jot or tittle of his word ſhall not faile, Mat. 5.18. Ch. 24.39. Therefore the reſurrection is certaine, and a bleſſed truth.

Sixtly, that the juſt and unjuſt ſhall riſe from the dead, is plain, in that Chriſt ſaith, John the 5.28, 29. Marvaile not at this, for the hour ſhall come, in the which all that are in the graves ſhall hear his voyce, and they ſhall come forth that have done good unto the reſurrection of life, but they that have done evil, unto the reſurrectiof condemnation; And Paul makes it the great Article of his faith, when he was accuſed of the Jewes, Act. 24.14. freely confeſſing unto the Governour, that after the way which they call hereſie, ſo worſhiped he the God of his Fathers, beleeving all things which are witten in the law and the Prophets, and had hope towards God, that the reſurrection of the dead, (which they themſelves look for alſo) ſhall be both of juſt and unjuſt; and ſo I conclude the juſt mans body ſhall be raiſed from the grave, or be changed, and the unjuſt alſo.

The next Principle of the Doctrine of Chriſt is, the Eternal Judgment, and that is this; That every man ſhall be judged according to his works done in the fleſh, be they good, or evil, Math. 16.27. for the Son of man ſhall come in the glory of p. 71his Father, with his Angels, and then ſhall he give to every man according to his deeds, Mat. 25.31, 32. When the Son of man cometh in his glory, and all the holy Angels with him; then ſhall he ſit upon the Throne of his glory; and before him ſhall be gathered all Nations, and he ſhall ſeperate them one from another, as a ſhepheard ſeperateth the Sheep from the Goats; For we muſt all appear before the judgment Seat of Chriſt, that every man may receive the things which are done in his body, according to that he hath done, whether they be good, or evil.

So that the Saints muſt give an account of all that they have done at the day of Judgment, after they are raiſed from the dead, (or changed being made immortal) For God will bring every work unto judgment, with every ſecret thing, whether it be good, or evil, Eccl. 12.14. And to this Chriſt ſpeaks very fully, Mat. 12.26. That of every idle word that men ſhall ſpeak they ſhall give account at the day of judgment; For by thy words thou ſhalt be juſtified, and by thy words thou ſhalt be condemned; So Paul ſaith, We ſhall all appear before the judgment ſeat of Chriſt, Rom. 14.10. ſo that God ſhall judge the ſecrets of men by Jeſus Chriſt, according to the Goſpel, Rom. 2.16. but Saints ſins ſhall not be mentioned ſo as to condemnation, but ſhall be blotted out at that good day, that day of refreſhing, p. 72Act. 3.19. So that through Chriſt, which is the ſubſtance of the Scape-goat, the Saints ſins ſhall be ſeperated from them, and ſo they ſhall be preſented before the father without ſpot or wriukle, or any ſuch thing, holy, and without blame, Eph. 5.27. and ſo Paul ſaith to the Saints at Rome; That every one of us ſhall give account of himſelf to God, Rom. 14.12. and ſo the diſcovery of their good and bad works, they being brought to judgment, will exceedingly ſet out the love, goodneſs, mercy and compaſſion of the Lord God, in forgiving the debt or payment for Chriſts ſake, & his faithfulneſs, juſtice, and righteouſneſs in making good his promiſe, in rewarding them according to their works, for he will not forget their work, and labour of love: This Doctrine doth teach the children of God to walk very circumſpectly, redeeming the time, applying their hearts to wiſdome, cleanſing themſelves from all filthyneſs of fleſh, and ſpirit; prefecting holyneſs in the fear of God; and to abound in love one towards another, and towards all men; adding to faith vertue, and to vertue knowledge, and to knowledge temperance, and to temperance patience, and to patience godlineſs, & to godlineſs brotherly kindneſs, and to brotherly kindneſs▪ Charity, or love; For that faith which worketh by love is availeable to Juſtification, Gal. 5.6. and p. 73the duties done in love only will avail in the day of judgment, 1 Cor. 13. Therefore let us have reſpect to all the Commandements of the Lord, for in keeping of them in love, there is great reward; yea let us cloath our ſelves with righteouſneſs as with a garment, reaching after that which is before, following hard towards the marke for the price of the high calling of God in Chriſt Jeſus; giving up themſelves to watch and pray, that ſo they may ſtand compleat in all the will of God.

So then they that die in the Lord, or are found in him at his coming, ſhall receive eternal life, through Jeſus Chriſt our Lord, for the gift of God is eternal life, Rom. 6.23. and alſo eternal death will be the portion of them that obey not the Goſpel, Mat. 26.46. 2 Theſ 1.8, 9. yea they that are not found written in the book of life, ſhall be caſt into the lake of fire, Rev. 20.15. and this is the eternal judgment, for it is unrevokable, and this ſhall be when Chriſt cometh in his own perſon and not before, that very perſon that was peirced with a ſpear, yea, that very perſon that dyed and roſe again from the dead the third day, which the Apoſtles did ſee and handle, yea, he was ſeen of five hundred brethren at once, and many (if not all) did ſee him aſeend into Heaven, Act. 1.11. Zach. 12.10. Luk▪ 24.39, 40. Jo. 20.27. and ſo the Apoſtle p. 74Paul poſſitively aſſerts, from the word of the Lord, that the Lord himſelf ſhall deſcend from heaven with a ſhout, and with a voyce of the Archangel, and with the trump of God, and the dead in Chriſt ſhall riſe firſt; yea, if you read from the 13 verſe of that Chapter to the end, you will ſee that the ſame Jeſus that died and roſe again from the dead, ſhall deſcend from Heaven, and all the Saints ſhall be raiſed, and they that be alive at his coming ſhall be changed, and ſhall be caught up to meet the Lord in the ayre, and ſo ſhall be ever with the Lord; and ſo ſhall be made perfect altogether, Heb. 11.40.

Object. But it is ſaid by ſome, that it is not the perſon that ſhall be judged, and caſt into torments, or hell, but ſin, or the luſt of the fleſh, and the tempter, which is Satan, and therefore they bring that in Revel. 20. Death and hell is caſt into the lake of fire; not men (ſay they) but ſin.

Anſw. It is unjuſt men as they do conſiſt of ſoul, body, and ſpirit, that ſhall be judged and caſt into the lake of fire, and there ſhall be tormented for ever and ever, for their ſin.

1. Becauſe ſoul, body, and ſpirit may be blamed at the coming of Chriſt, 1 Theſ. 5.23. and they that are then blamed, and ſet at the left hand of Chriſt, as goats, are curſed and delivered p. 75over to everlaſting torments, Math. 25.41, 45, 46.

2. Becauſe the fearful, and unbeleeving, and whoremongers, and Idolaters, and murtherers, ſorcerers, and all that loveth or maketh a lie, ſhall have their part in the lake that burneth with fire and brimſtone, Rev. 21.8. and Ch. 22.15. it is not the ſin, or the lie, but the ſinner, and the liar, ſo it is the man that luſteth and ſo committeth ſin, and repenteth not, he ſhall be puniſhed for ever, for that is the ſecond death; and ſo death is caſt into the lake of fire, for the ſecond death, or everlaſting puniſhment for ſin, is to be in the lake of fire, Rev. 20.14. And for hell, the grave and hell in the Scripture is taken for all one, as it appeareth, ver. 13. So the earth ſhall be in the lake of fire, or a great part of it, when God cauſeth the elements to run together again, 2 Pet. 3.10. and the Divel which is the tempter, ſhall be caſt into the lake of fire, where the beaſt and falſe prophet, or man of ſin, ſhall be in torments for evermore, Revel. 14.11. and 20.10.

Theſe Principles or foundations Peices, or Pillars upon which wiſdome builds her houſe, (Prov. 9.1.) are the Doctrine or commandement of Chriſt, and are laid down upon Jeſus Chriſt the cheife Corner ſtone, Epheſ. 2.20 Heb. 6.2.

p. 76And there is no man or woman that can be judged, or lookt upon as a Chriſtian in order according to the Scriptures, nor to be received into communion with the Church, except he beleeve and practiſe this Doctrine; miſtake me not, there may be ſome, that walk up to their light, and neglect not to know more, that may be precious in the ſight of God; but we are to look to the order of the new Teſtament, and to walk accordingly, doing all things decently and in order, 1 Cor. 14.40. Therefore no man ought to be received into communion in a Church ſtate, but thoſe that do own and practiſe all the Principles of the Doctrine of Chriſt, as aforeſaid.

And that this ought to be ſo; firſt conſider, that all that began to be Chriſtians, owned all this beginning Doctrine of Chriſt, Heb. 6.1. and therefore they are called the firſt Principles of the Word of God, and milk for Babes, Heb. 5.12, 13. or, the word of the beginning of Chriſt, and ſo the beginning of a Chriſtian man; and the three thouſand which gladly received the word were baptiſed, Act. 2.41, 42. that is dipped in water; and continued in the Apoſtles Doctrine, which is the Doctrine of Chriſt.

Secondly, As they under the Law of Sacrifices were to walk up in all the Law, which did hold out Chriſt to come in the fleſh, doing all p. 77the commandements, as the Lord commanded them in order, ſo were accounted righteous, and in order according to the Law, Exod. 12.48. Lev. 16. Deut. 6.25. 1 Chron. 15.12, 13. So even ſo, all they that, and will prove themſelves viſible Chriſtians in order, ſince the Reſurrection of Chriſt, muſt walk up in the Doctrine, or beginning word of Chriſt, and in all his Ordinances which declare Chriſt come in the fleſh; John 1.31. Rom. 6.3, 4. 1 Cor. 11.2. Act. 2.41, 42. Chap. 3.23. 2 Theſ. 2.15.

Thirdly, We are to give more heed to the word of Chriſt (ſo as to keep his Statutes walking in order according to them, Heb. 2.1, 2, 3. 1 Tim. 1.3. Chap. 6.3, 4.) then the children of Iſrael were to the Law; yet Moſes was like to be ſlaine becauſe he had not circumciſed his ſon, Exod. 4.24, 25. and Ʋzza was ſlaine for touching the Arke, 1 Chr. 13.9, 10. becauſe they carried it not in due order, Ch. 15.12, 13. and the Lord ſharply reproveth the Jewes, for receiving into his houſe uncircumciſed in heart, and uncircumciſed in fleſh, Ezek. 44.7, 9. So then it is plain, that no uncircumciſed perſon was to be received into communion under the Law, nor none of the houſe of Iſrael could ſtand before God with acceptance, but they that walked up according to the Law; and we are to give more diligent heed to Chriſt, then they p. 78unto Moſes; therefore the Church of Chriſt ought to receive none into communion, but ſuch as beleeve and practiſe all the Principles of the Doctrine of Chriſt, profeſſing from the heart obedience to that forme of Doctrine, Rom. 6.17. and they only are to abide in communion, that walk up in all the Commandements of the Lord orderly.

Fourthly, the Church of the Teſſalonians is commanded in the name of the Lord Jeſus, to withdraw from every brother that walks diſorderly, and not after the inſtructions received of the Apoſtles, 2 Theſ. 3.6. Now if they were to be caſt out of the Church that walk not after the inſtructions of the Apoſtles, it followeth, that they are not to be received into the Church, that never came up to the beginning of a Chriſtian man, ſo as to own all the Principles of the Doctrine, or beginning word of Chriſt, for that were to build again the things we have deſtroyed, and ſo to make our ſelves tranſgreſſors, Gal. 2.18.

Object. But there are ſome in the Nations which holds Infants Baptiſme, and ſubmit not to the order of the Doctrine of Chriſt, yet are precious in the ſight of God, and have communion with him; therefore may have communion with the Church.

Anſw. I grant that ſome in of the Nation p. 79may fear God, and have acceptance with him; yet it doth not follow that they may be in communion with the Church, for the Woman of Samaria had acceptance with God, yet had not communion with the Jewes, neither did Chriſt account her to be a child of the old Covenant, Mat. 15.26, 27, 28. and Cornelius prayers heard, and yet not received into communion with the Jewes, nor with the Church of Chriſt, untill he was Baptiſed, Act. 10.6, 47. and under the old Teſtament it was not enough to profeſs the circumciſion of the heart, but they muſt be circumciſed in the fleſh alſo, or no communion, as it is ſhewed before, and you may ſee, Exod. 4.24, 25, 26. Ezek. 44.7. Gen 17.14. So even ſo, none but ſuch as profeſs faith in Chriſt, and are baptiſed into Chriſt, and ſo put on Chriſt, ſo made Diſciples according to the Doctrine of Chriſt, John 4, 1, 2. 1 Cor. 12.13. Gal. 3.27. are to be received into the Church of Chriſt. Further, for the proof of this, note what the Apoſtle ſaith, Rom. 16.17. Mark them which cauſe diviſions, and offences, contrary to the Doctrine that ye have learned, and avoid them: And the Apoſtles ſerperated the Diſciples from all others, Act. 19.9. Note alſo, 1 Tim. 6.1, 3. Chap. 3.4, 5. And we are commanded to ſeperate, and to touch no unclean thing, 2 Cor. 6.7. now to bring into the p. 80Church, believers ſeed in infancy, by baptiſing them, is to know them after the fleſh, and ſo to touch an unclean thing; and ſo they that do it, are tranſgreſſours, yea very much croſſe the plain way of the new Covenant in changing the Ordinance of Chriſt, to a falſe Subject, 2 Cor. 5.16, 17. John 6.45. Iſa. 24.5. So then it is plain from the old and new Teſtament, that to profeſſe holineſs in converſation, is not enough ſo as to admit men into the Church of Chriſt; but there muſt be alſo obedience in order to the form of the Doctrine, or beginning word of Chriſt; ſo worſhiping God, in ſpirit and in truth, according to the new Covenant, Rom. 6.17. John 4.24. ſo they are to be received into the Church of Chriſt, and no otherwiſe; therefore let every man mark well, and behold with his eyes, and hear with his ears, what is ſaid unto him concerning all the Ordinances of the houſe of the Lord, and all the lawes thereof, and mark well the entering in of the houſe, with every going forth of the ſanctuary, Ezek. 44.5.

Furthermore mind alſo; that though the Apoſtles did bear with the Churches in ſeverall things of the Law of Moſes, (becauſe they were once commanded of God, and they being conſcientious to them, not being truly enlightened) yet they did not receive into the Church, p. 81nor bear with them that did not obey Chriſt in his Ordinances, ſo as to walk up after the new Covenant, as it hath been ſhewed, and this further appeareth in many places of Scripture, take ſome for many, Phil. 3.17. 2 Theſ. 2.15. Gal. 1.8, 9 1 John 2.4, 5, 6. 2 Pet. 3.2.

Object. But ſome men may ſay, I contend more for Baptiſme, then for other Commandements of Chriſt.

Anſ. To which I ſay, the Lord knowes I do not, but I do with a good conſcience contend for thoſe Ordinances, that men have made void by their tradition, of which Baptiſme is one, for there is one Baptiſme Eph. 4.5. which is Believers only, for ſprinkling of Infants, or Baptizing them, is not the Ordinance of Chriſt, nor is no more accepted with God, then offering a lamb, or any thing under the Law that had a blemiſh, Exod. 12.5. Lev. 22.20, 25. But for Believers Baptiſme, it was as much honoured as any Ordinance, for Jeſus himſelf being about thirty years of age was Baptized, & the ſpirit of God deſcending like a dove, lighting upon him; There came a voice from heaven ſaying, this is my beloved Son in whom I am well pleaſed, Mat. 3.16, 17. Luke 3.23. Father, Son, and Spirit in a ſingular ſence met at Baptiſme, and ſo Chriſt was in a moſt excellent way viſſibly declared to be the Son of God; and ſo every p. 82Believer in a ſingular ſence at his Baptiſm, is viſibly declared to be the Child of God.

Object. But ſome men have ſaid, that we are not to practice this Doctrine becauſe the Author to the Hebrewes ſayes, not laying again theſe principles, but be led forward to perfection; And the Epiſtles and commandements in the Scriptures, were for that age, and for the people that lived in the Apoſtles dayes, for the Epiſtles were written to ſeveral Churches; we being not thoſe Churches, they do not concern us.

Anſ. The Author to the Hebrewes exhorts them to their duty, and ſo all believers, to go on to perfection in the way of Chriſt, taking up the ſimilitude of a building to make it out; and as in the building of an houſe there are Foundation, or Principle peices laid down, and according to the rule of theſe Foundations, or principle Peices, the builders of a Temporall houſe go up as farre as the Principles guid them, and then the houſe is come to perfection, or finiſhed; ſo even ſo, in this ſpirituall houſe, when we at the firſt have laid down theſe Principles, we are to go up to perfection, according to the rule of the Foundation Peices in the Doctrine of Chriſt, Jeſus Chriſt being the cheife Corner Stone, on which the building fitly framed together, groweth up unto an holy Temple in the Lord, Eph. 2.21. And when we are p. 83come as high as theſe Principles lead us, we are come to perfection; for when we injoy the Reſurrection, and the eternal Judgement, we are then come to perfection; and as in a temporal houſe, none can finiſh it, ſo as to make it perfect, if they do not build according to the rule of the Principles or Foundation Peices laid down; ſo alſo in the ſpiritual houſe, if we go not up according to the rule of the Foundations, how can we go up to perfection. And alſo, in a temporal houſe, if they leave out any of the Foundation Peices, they cannot build up to perfection; then how can any in the ſpiritual building, go up to perfection, if they leave out any of the Principles, for if they do, the houſe will be in danger to fall. Again, in a temporal building, when they have laid down the foundation of the houſe, if they build not upon them, but lye ſtill, there can be no perfection, and ſo it is in the ſpiritual houſe alſo; and that was that which, the Author to the Hebrewes blames them for, their neglect in not going forward in the building of the ſpiritual houſe, Heb. 5.12. neither would he have them to lay the Foundations again, but to go forward to perfection, as they teach them for to do, for no other foundation can no man lay, then that which is laid, which is Jeſus Chriſt; and whoſoever heares his word, and doth the ſame, builds upon p. 84on him, the rock of ages, Mat. 7.24. Chap. 16.18. Pſal. 62.2. 1 Cor. 10.4. And alſo the Scriptures were written for this end, to teach all men their duties in all ages till Chriſt come, and yet many times, the words thereof ſpoken to the People in preſent being, yet concerns all; as that w^ch the Lord ſaies to Eve, that ſhe ſhould bring forth in ſorrow, Gen. 3.16. the word is ſpoken to her only, yet all women bring forth in ſorrow.

Secondly, Chriſt ſpeakes to his diſciples which were then preſent with him at that time, that when the ſignes did appeare, which he had declared concerning his coming, they ſhould lift up their heads, for their redemption draweth neer, Luke 21.28. Now theſe words though ſpoken to the preſent Diſciples, are for the comfort of them eſpecially that live a little before the coming of Chriſt; therefore the Scriptures are for to teach us upon whom the ends of the world are come, yea, even them that live when the laſt ſignes of Chriſts coming appear, 1 Cor. 10.11.

Thirdly, Becauſe the Lord Jeſus exhorts the ſaints of Thyatira, to hold faſt that burden that he laid upon them untill he come, Rev. 2.24, 25. And ſo Peter wrote his ſecond Epiſtle, for to warn the ſaints to give diligent heed to the words of the Prophets, and the commandements of the Lord Jeſus, delivered by p. 85the Apoſtle, for ſaith be, in the laſt dayes there ſhall come ſcoffers walking after their own luſts; ſaying, where is the promiſe of his coming? and he wrote this when his departing was at hand, 2 Pet. 3.2, 3. Chap. 1.14. And Jude bids the ſaints contend earneſtly for the faith once delivered to the ſaints, Jude 3. and John ſaith, that he that remaineth in him, ought even ſo to walk as he hath walked, 1 John 2.6. So it is evident, that whoſoever is in Chirſt ought to walk after him according to his word in all ages, and that he wrote no new Commandement, and that the old Commandement is the word, which they have heard from the beginning, verſ. 7. So that it is evident, that in the Scriptures are all the commandements of God, for all the children of men to walk up in till Chriſt come in perſon, who is the bright morning ſtar, Rev. 22.16. for there is no other Goſpel then that which hath been preached, Gal. 1.8, 9. So Jeſus Chriſt, yeſterday, to day and the ſame for ever; therefore, be not carryed about with divers and ſtrange Doctrines, for it is a good thing that the heart be eſtabliſhed with grace, Heb. 13.8, 9. ſo I ſay with Paul (who wrote to Timothy a little before his death) that the Sciptures are able, to make a man (wiſe unto ſalvation, through faith which is in Chriſt Jeſus, for all Scripture is given by inſpiration p. 86ſpiration of God, and is proſitable for doctrine, for reproofe, for correction, for inſtruction in righteouſneſs, that the man of God may be perfect, thorowly furniſhed unto all good workes, 2 Tim. 3.15, 16, 17.

Object. But there is no walking up in theſe Ordinances, becauſe we cannot ſee any ſo ſent of God to preach & work miracles as the Apoſtles did; & ſo there is no Adminſtrator of Ordinances, for we do no ſee the ſigns following ſpoken of, Mark 16.

Anſw. That the Lord Jeſus doth give all power to thoſe that do believe, that he is the Chriſt, the Son of the living God, and have through grace willing hearts to obey him, to preach and to adminiſter all Ordinances, Mat. 16. John 20.21, 22. Yea they are the Church that do believe he is the King to rule them, and the Prieſt to make interceſſion by his bloud, ſpeaking better things then that of Abell, and the alone Prophet, to teach them, they hearing him in all things, Mat. 17.5. ſo as to have fellowſhip, in breaking of bread, and prayer, Acts 3.22, 23. I ſay and witneſs with the Scriptures, that they which believe with all their hearts, that Jeſus is the Chriſt, and have willing hearts to obey as aforeſaid, may preach and adminiſter all Ordinances, orderly, and ſo become a Church, although they do not work Miracles.

Secondly, The Teſtament is bound up, and the p. 87law ſealed among Diſciples, Iſa. 8.16. therefore the Ordinances alſo, they that continue in the word of Chriſt, are his Diſciples indeed, and they are the friends of Chriſt that do whatſoever he commands them, John 1.14, 31. Chap. 15.14. Now if they have not power to do his commands, they cannot continue in his word, and ſo no Diſciples, nor friends; and ſo being not found in the old way, no reſt for their ſoules: but the Lord God would have all men obey him and have reſpect to all his Commandments, and the Lord Jeſus is the Author of eternal ſalvation to all them that obey him, Heb. 5.9. Therefore he gives them that do believe, power to walk up in all his Ordinances.

Thirdly, They that do repent, & believe, & are ready to do all that the Lord commands by his Son (who ſpeaks in theſe laſt times to all men) and ſo hearing the voice of Chriſt, are his ſheep, Act 10.33. John 10. from the 4. to the 17. & ſo have Chriſt, which is the ſubſtance, in whom all the promiſes are yea, and amen, 2 Cor. 1.20. therefore the adminſtration of Ordinances, and all is theirs, 1 Cor. 3.22. as aforeſaid.

Fourthly, John the dipper did no miracle, yet all that he ſpake was true, John 10 41. and therefore the Phariſees and Lawyers rejected the counſel of God againſt themſelves, being not baptiſed of him; ſo it is plain that it was a p. 88very great evil in any to refuſe his Baptiſme, though he wrought no miracle; ſo even ſo, they that preach the truth according to the word, are not to be rejected, but received, though they work no miracle, for the Scriptures ſpeaking to us is as much, if not more, as if a voyce from heaven ſpoke to us, as it appears, if you mind what Peter ſaith, 2 Pet. 1.18, 19. which ſheweth, that they heard a voyce from heaven, declaring Jeſus to be the Son of God; and yet that we have a more ſure word of the Prophets, to the which we ſhall do well, if we take heed; yea, we are to mind and keep the commandments of the Apoſtles of the Lord and Saviour, even unto the laſt dayes, when there ſhall be mockers, which will walk after their luſts, and ſay, where is the promiſe of his coming? and ſo forth, Chap 3.2, 3, 4. From all which it is clear and plain, that the Prophets and Apoſtles ſpeaking in the Scriptures the commandments of the Lord, are to be abeyed, as if a voyce from heaven ſpoke to us, and if we do not, we ſin very greivouſly, though their be no miracles, for the Apoſtles writing the commandments of the Lord, it gives us ſufficient authority for to adminiſter Ordinances as aforeſaid.

Fifthly, Moſes Law being written, they that returned from the captivity of Babylon walked up in it, though there was no miracle, Ezra 2.63. p. 89Chap. 3.4. Neh. 8.14. No not any Preiſt that ſtood up with Ʋrim and Thummim, neither had they extraordinary Prophets, for they had not Haggai, nor Zechariah when they began to build the Temple, as it appeareth in the 4 of Ezra, compared with the 5. ver. 1, 2. and Hag. 1.1, 2, 3, 4, 5, 6, 7, 8. Zech. 1.1. So then the law written by Moſes gave full authority, he being but a ſervant, Muth more Thriſts Law being written, he being a Son; and heire of all things, we being heirs with him, as we walk up after the new Covenant, the everlaſting Goſpel, Rom. 8.17. Gal. 4.30. Rev. 14.6.

Sixtly, Beleevers in Chriſt, holding out the Doctrine of Chriſt, have all power to preach, and to adminiſter Ordinances, yea, they only are ſent of Chriſt, for John ſaith, 2 Epiſtle, 9.10. That he that bringeth not the Doctrine of Chriſt, ought not be received into the houſe, as a teacher, ſent of God, and that he that abideth not in the Doctrine of Chriſt, hath not God; and ſo he directech the elect Lady, and her Children, how they ſhall know who are ſent of God, and they were ſuch as did bring the Doctrine of Chriſt, and that they which did not, or do not bring the Doctrine of Chriſt, are not ſent of God; ſo then it is not miracles alone that doth prove men to be ſent of God, but the Doctrine they bring proves it, it is not miracles proves it, p. 90for Antichriſt ſhall work miracles, 2 Theſ. 2.9. Rev. 13.13, 14. Chap. 16.14. So then it followeth, that they which bring the Doctrine of Chriſt, are ſent by Chriſt, ſo as to preach, and to adminiſter the Ordinances of Chriſt, whether they work Miracles or no, they preaching the truth, their Doctrine is to be received; for the Samaritans beleeved, when the woman of Samaria declared Chriſt to them, Jo. 4.39. and Jeſus upbraided his Diſciples for their unbeleif, when they beleeved not them that declared him riſen from the dead, Mark 16.14. And Paul rejoyceth that Chriſt was preached, though out of envy, Phil. 1.15, 18. And the Scriptures are written, that men might beleeve, Jo. 20.31. So men beleeving as it is written, they ſpeak, 2 Cor. 4.13. (For no man lighteth a candle and putteth it under a buſhel, but on a candleſtick;) ſo turning men to righteouſneſs, they ſhall ſhine as the ſtarrs for ever and ever, Dan. 12.3. If any ſhould ſay, the Scriptures are not the word of the Lord; J ſay, that I need not to bring arguments to prove it to be the word of the Lord, for the Propheſies that foretel things to come therein, God will bring to paſs, ſo as men may be convinced of the truth of it.

So having ſhewed you the matter of a Church, and what a Church or congregation of Chriſt is, as namely, ſuch as walk up in the Doctrine, p. 91or Commandments of Chriſt, in ſingleneſs of heart, in fellowſhip, in breaking of bread, & in prayers, Act. 2.41, 42. And that none ought to have communion in breaking of Bread, but ſuch as own every Principle in the Doctrine of Chriſt.

Now the next Ordinance of Chriſt is Breaking of Bread; Now the manner of Breaking Bread, is firſt to take Bread, and to bleſs it in the name of the Lord, and then to break it; and alſo the Wine in the next place, and bleſs it alſo; and then the Congregation are to divide it among them, eating and drinking of it moderately as a Supper at even, or about the even, having communion together, diſcerning the Lords body, for the time we are not to bind it down to an hour, but it is to anſwer as unto a ſupper, 1 Cor. 11.23, 24, 25, 26.

Secondly, We are to bleſs the Wine before we eat the Bread, in my underſtanding, becauſe the Bread being bleſſed diſtinct apart from the Cup, before we eate up the Bread, ſets out Chriſts Body broken and his Blood ſhed before our eyes in the ſign; but if we eat up the Bread before we bleſs the Cup, then we eat up the Body of Chriſt in the ſign, before we have the Cup, or Blood in the ſign; for it is not the Cup of the new Teſtament, untill it is bleſſed, for it is ſanctified by the word of God, and ſet apart by p. 92Prayer; yea, if we eat up the Bread before we bleſſe the Cup, we divide Chriſt, in our feeding upon the Bread, before we have the Cup; therefore we ought to bleſſe the Bread, and break it, and then bleſſe the Cup, and then eat and drink of it, eying Chriſt as his Body being broken, and his Bloud being ſhed for our ſins; alſo take notice, that the order of words doth not prove, that the Bread muſt be eaten, before the Cup is bleſſed, for Paul ſpeaks of the Cup firſt, 1 Cor. 10.16. and Mark ſaith, that when Chriſt had bleſſed the cup, he gave it to them, and they all drank of it, before he noteth that Chriſt declared what it ſignified, chap. 14.23, 24. But it doth not follow in reaſon, that they did drink all of it, before he gave them to underſtand what the Wine (being ſet apart) ſignified; ſo it doth not follow, though Chriſt did bleſſe the Bread, and gave it to his Diſciples, and bid them eat, that they did eat, before he bleſt the Cup; but rather the Bread being bleſſed, be bleſſed the Cup alſo, that they might eat of that Breád, and drink of that Cup, diſcerning the Lords Body broken, and his Bloud ſhed for remiſſion of ſins, 1 Cor. 11.26, 28.

Moreover, it ought to be a Supper with moderation, becauſe it is ſaid to be a Supper, and a Feaſt, 1 Cor. 5.7, 8. Ch. 11.20. and there p. 93is nothing in all the Scripture, that is ſaid to be a Supper, if there be any eating at all, that is leſſe then an eating to ſatisfaction with moderation.

Secondly, There is perfect ſatisfaction in Jeſus the Saviour; therefore to eat to refreſhment is the more lively and full.

Object. But it was not a Supper when Chriſt ſet it apart, for it was eaten after the Paſsover.

Anſw. The Lord took them off from eating the Paſsover before they had done, for the Scripture ſaith; As they were eating, he took bread and brake it, and ſo the Paſchal Lamb, and the Bread and Wine together made their Supper, for the two ſignes, the Paſchal Lamb, and the Bread and Wine, one holding out Chriſt to be ſlain, the other, Chriſt as ſlain meet; Chriſt the ſubſtance being there; but when Chriſt was ſlain, the Paſsover was aboliſhed, no more to be kept; the Ordinance of Bread and Wine, which is called the Lords Supper, only remaineth, and is to be a Supper, as aforeſaid; for ſo it holdeth out the ſubſtance Jeſus excellently; but let every man eat ſo much of this Bread, and drink of this Cup, as it may be moſt helpful unto him, to diſcern the Lords Body broken, and his Bloud ſhed for his ſins, and the benefits that come, and ſhall come thereby; but let every p. 94man take heed in the fear of God, that they do not eat and drink too much, as the Corinthians did, better it would be for to eat, and drink too little.

Alſo mind, That there is only Bread and Wine to be eaten at the Lords Supper, and no feaſt of other food, for that which Chriſt and his Diſciples did eat before the Bread and Wine, was the Paſsover Lamb, as the Scripture ſaith, Mat. 26.18, 19. Mar. 14.12, 16. Lu. 22.13, 15. and Paul maketh mention only of Bread and Wine, in the 10. and 11. of the 1 Cor. and for the love feaſt that ſome talk of to be kept before they eat the Bread and drink the Wine, there is no ſuch thing written in the Scripture; but there is a feaſt of charity ſpoken of, Jude 12. which is that feaſt that Chriſt commands, to call the poor, the maimed, the lame, the blind, let him that is able, do this ſingular thing, for Chriſt ſaith, he ſhall be bleſſed; for the poor cannot recompence him, but he ſhall be recompenced at the Reſurrection of the Juſt.

Alſo mind well, That it is Bread and Wine after it is bleſſed, not changed into the Body and Bloud of Chriſt, as the Papiſts hold, though it be ſaid, after it is bleſſed, This is my Body which was broken for you, and my Bloud which was ſhed for remiſſion of ſins; it is ſo ſaid, becauſe in a figure, or ſhaddow, it holdeth forth Chriſts p. 95Body broken, and his Bloud ſhed for remiſſion of ſins; and ſo the Paſsover Lamb did hold out the Lords paſſing over the firſt-born of Iſrael; yet is called the Lords Paſsover, it putting them in mind of the ſame, Exod. 12.21, 27. and alſo the Apoſtle ſaith, it is Bread and Wine, after it is bleſſed, 1 Cor. 11.27, 28. therefore not the reall Body and Blood of Chriſt; So let a man examine himſelf, whether he diſcern the Lords Body offered up as a Sacrifice for ſin, to make an Attonement for him, and that he be in love and peace with all men; ſo that in believing he may eat his Fleſh, and drink his Bloud, ſo as that there may be a communion in one body, Chriſt being the Head, and ſo let him eat of that Bread, and drink of that Cup.

Moreover, for the better being of the Congregations of Chriſt, the Lord Chriſt hath appointed, and given Overſeers, and gifted men, and they are firſt Apoſtles, or Meſſengers, and Prophets, and Evangeliſts, and Paſtors, and Teachers, for the Lord Jeſus did aſcend on high, and gave gifts unto men, for the gathering together of the Saints, for the work of the Miniſtry, for the edification of the body of Chriſt, till we all meet together in the unity of the faith, and knowledge of the Son of God, unto a perfect man, and unto the meaſure of the age of the p. 96fulneſs of Chriſt, Eph. 4.8, 9, 10, 11, 12, 13. 1 Cor. 12.28.

And for the word Apoſtle, it being Engliſhed is Meſſenger, for ſo the word holdeth forth, and ſo it may be tranſlated, and is ſo, 2 Cor. 8.23. they are to be choſen by the Congregation out of the Congregation, for ſo was Matthias choſen, Acts 1.23, 24, 25, 26. And the Spirit commanded the Church of Antioch, with the Prophets, to ſeparate Saul and Barnabas, and ſend them forth, Acts 13.1, 2, 3. And that was the will, and way of God, for after that in Chap. 14.4, 14. they are both called Apoſtles and not before; and ſo the Church are to chooſe Meſſengers ſtill, for the gathering the Church, and eſtabliſhing of the ſame; ſo that they are to go forth to preach the Goſpel, that all may know God in Chriſt, and own the truth as it is in Jeſus.

Alſo it appeareth, that Meſſengers or Apoſtles, are to be in the Church till Chriſt comes, from that in Rev. 18.20. and Epheſ. 4.10, 11, 12, 13. That in Rev. the 18. ſheweth, that there ſhall be Apoſtles to rejoyce at the overthrow of Babylon, or the Whore, and that will be a little before the coming of Chriſt; and that in Eph. 4. ſheweth, that they are for the gathering together of the Saints, for the work of the Miniſtry, for the edification of the Body p. 97of Chriſt, till we all meet together in the unity of the faith, and knowledge of the Son of God, unto a perfect man, and untill the meaſure of the age of the fulneſs of Chriſt; Until the coming of Chriſt in perſon: Therefore Meſſengers are to be till Chriſt come.

Again, If Paſtors and Teachers are to abide in the Church, then Meſſengers, or Apoſtles; but Paſtors and Teachers are to abide; Therefore Meſſengers alſo; for the Lord aſcended up on high, and gave gifts to men, ſome to be Apoſtles, Prophets, Evangeliſts, Paſtors, and Teachers; one gift or office is to continue as long as the other, that is plain, if you note the Scripture, and that is till Chriſt cometh, as hath been ſhewed before.

Again, if you note the Scriptures you may ſee, that there were more Apoſtles then the twelve, for there was Paul and Barnabas, which were ſet apart by the Church of Antioch, and Titus, and others that were Meſſengers of the Churches, and the glory of Chriſt, 2 Cor. 8.23. If they were made Meſſengers only to carry the contribution of the Church, how can they be ſaid to be the glory of Chriſt? Let the wiſe judge; they were great Preachers of the Goſpel with Paul, and Titus was left at Crete, to redreſs the things that remain, and to ordain Elders, Titus 1.5. Therefore they were not p. 98ſet apart to carry contribution only, (though they did it upon occaſion as Paul did) but for the work of the Miniſtry; and Epaphroditus was a Companion in labour, and fellow Souldier with Paul; and the Meſſenger of the Church of the Philippians, Phil. 2.25. and the Church of Epheſus tryed ſome, which ſaid they were Apoſtles, and found them liars▪ Revel. 2.2. Therefore there were many Apoſtles beſides the twelve.

Again, there is very much need (if not as much as ever) of Meſſengers to preach the Goſpel, and to make out truth to the Nations in theſe laſt times; yea, the Goſpel is to be preached to every kindred, tongue and people; in theſe laſt times, for a witneſs unto all Nations, and then ſhall the end be, Matth. 24.14. Rev. 14.6. Therefore Meſſengers ought to be continued till Chriſt come; miſtake not, for I do not mean extraordinary Apoſtles as the twelve, and Paul and Barnabas, but ſuch as to perſwade men to what is written, ſo to believe and obey the Goſpel.

The way to chuſe, and ſet apart Meſſengers, Elders, and Deacons, it is by electing them out of their own company, I mean the Church is to chuſe them by a free conſent (as in part hath been ſhewed before) and by faſting, and prayer, and laying on of hands on them; they are p. 99ſo to be ſet apart to their ſeveral offices, Acts 1.23, 26. Chap. 6.5, 6. Chap. 14.23. where the word Election is left out in the new tranſlation, but it is in the old, and cannot be denied to be in the Greek, the Elders, or Paſtors work is to feed the Flock of Chriſt, and to take care of the Church, and of every Member thereof, looking up the Sheep if they go aſtray, labouring in the work of the Miniſtry, giving in meat in due ſeaſon, Matth. 24.45. being unto them that believe an enſample in word, in converſation, in love, in ſpirit, in zeal, in faith, and in pureneſs, 1 Tim. 4.12. Acts 20.28. Matth. 18.12. Not as though they were Lords over Gods heritage, feeding the Flock, not by conſtraint, but willingly, not for filthy lucre, but of a ready mind, 1 Pet. 5.2, 3. let them be very diligent and faithful men in their places, for curſed is he that doth the work of the Lord negligently.

The Deacons office is to look to the poor, and to ſerve them with all neceſſaries, the Church giving them ſufficient to do it, Acts 6. for qualifications of all the Officers; ſee the 1 Tim. 3. and Titus 1.

The maintenance that the Miniſters of the Goſpel ought to have, is to be freely given them, Matth. 10.8. Gal. 6.6. that is, all things neceſſary, that they may be enabled to do p. 100the work of the Lord, and they alſo ought to endeavour to the uttermoſt, to make the Goſpel without charge, 1 Cor. 9.18. Acts 20.34, 35. Their Maintenance ought not to be by Tythes, nor no forced Maintenance.

Firſt, Becauſe the way of Chriſt is a way of love, no duty is available, but that which is done in love, 1 Cor. 13. Gal. 5.6.

Secondly, The Prieſthood being changed, therefore of neceſſity the Law, Hebr. 7.4.10.13.

Thirdly, The Levites had no lot nor inheritance in the Land of Canaan, Deut. 14.27. and their work and labour of body was great about the Sacrifices, and taught the people alſo, 2 Chron. 35, 11, 12, 13, 14. And therefore the Lord gave them Tythes, yet they were to give to the fatherleſs, and ſtranger, and widdow, a part of their Tithes; Therefore the Miniſters of the Goſpel being not Levites, neither have the Chriſtians a Canaan to divide by lot, for they are not twelve Tribes ſpringing from one man, neither are the Miniſters of the Goſpel the hundred part of the Nations, neither hath the Lord Jeſus given them Tithes; Therefore they that take Tithes wrong their own ſouls, in doing that which is unlawful.

Fourthly, They that take Tithes, or force it to be paid, deſtroy or make void the Law of p. 101Chriſt, which is a Law of love; for forced ſervice cannot be in love; therefore the Miniſters of the Goſpel, have received a gift to preach, and freely received, freely give, Matth. 10.8. Rom. 12.6. Epheſ. 4.8, 11. And Chriſtians truly knowing their duties, will freely give unto them of their goods, Gal. 6.6. or ſet before them that they need, Luke 10.7.