A Plea for the Use of Gospel Ordinances, Text

A Plea for the Use of Gospel Ordinances · Text

p. 1A VINDICATION OF THE SCRIPTURES, And Chriſtian Ordinances.

NOTHING ſeems more to ſpeak the miſery of theſe evil and calamitous times in which we live, then the extreame debordment of extravagant Opinions in matters of Religion, diverſe of which tend not onelyonly directly to the undermining of Holineſſe, and Chriſtian Religion (which by the grace of God hath been long acknowledged and profeſſed in this Kingdome) but to the ſubverſion alſo, and deſtruction of civill ſociety, and communion with men as men.

p. 2The riſe of which exorbitancy (ſo far as my obſervation leads me) is laid. Firſt in a ſlighting of the Ordinances of worſhip, as things leſſe profitable and uſefull and more befitting Children then grown men, and then (according to the nature of errour which is eaſily multiplying and increaſing, for one abſurdity granted a hundred will follow and grow out of it) in a reprobating and utter caſting of thoſe Ordinances as things hurtfull and deſtructive to the nature of of Saintſhip, and altogether unproper and unmeet for that ſtate of growth and perfection which they pretend to have attained unto.

This wile of the Devill is not by all good men eaſily and at the firſt obſerved, not doe they conſider that by a ſhew of rationall and ſpirituall pretences, he deprives them at laſt of all the Ordinances and Inſtitutions of God, that his inſpirations and revelations may be in ſtead of them, and he at laſt may be all in all unto them.

For I beſeech you, what elſe is the effect of thoſe methods in theſe men in whom he hath gained moſt upon this way, but a forme of unſound words, by which evill communication they corrups good manners; ſtuffing their Preachings and Writings with an uncouth and moſt unſavory gibberiſh, or jergon language, which the Scriptures owne not, which rationall and truely ſpirituall men underſtand not, till at laſt growing bolder in the vanities of their minds and expreſſions, they come to this to which ſome of them are come to make themſelves Chriſt and God, and to ſtile themſelves the Lord of Hoſts. Blaſphemies unheard of in other ages, and ſuch as are capable of aſtoniſhing the moſt debauch't and p. 3prophane ſpirits, and ſuch as tend not onelyonly to the utter ſubverſion of all Religion, but as a neceſſary conſequence of that, to the deſtruction and diſſolution of all bands of civill government.

Notwithſtanding the horrour of theſe things, yet I muſt profeſſe, when I thinke ſeriouſly of them I cannot but reſt ſatisfied in the wiſedome and goodneſſe of God to his; who by letting them ſee the miſerable conſequences and effects of opinions ſo depraved as the caſting aſide of all Ordinances of worſhip, and yet of that ſeeming holineſſe and ſpiritualneſſe as the pretence of a more immediate and ſpirituall converſe with God is, are bounded and kept in order by theſe exorbitancies, and taught that which the Scripture teacheth frequently; that The weakneſſe of God is ſtronger then men, and the fooliſhneſſe of God is wiſer then men; and therefore if any will be wiſe (for all theſe vanities ariſe from nothing but from a carnall and vaine Philoſophating about ſpirituall things) he muſt become a foole that hee may be wiſe.

Now as to be inſtrumentall, to turne ſinners and ſuch as erre from the truth, from the errour of their ways, is a thing of the greateſt concernment, and highly acceptable to God, ſo is it no way of more conſideration, then in ſuch errings and miſtakings as are about the fundamentals of Religion and Worſhip, and which are ſo fertile of ill, as having gained once a prevalency and authority, there is no ſtoppe or bounds to any thing, which a vaine and carnall heart, deluded and imboldened by the Devill, ſhall broach to the World for good Doctrine.

That which immediately debauches the ſpirit of p. 4men this way, is (as I ſaid) a ſlighting and undervaluing of the Ordinances of worſhip, and holy Inſtitutions; and after that, a deſpiſing and abhorring of them as things carnall and unbecomming a ſpirituall and raiſed ſtate: But that which is yet a deeper, and more bottome root of this untoward production: is,

Secondly, Low and meane thoughts of the holy Scriptures, the Word of God; or which is as bad, and ariſes from the ſame root of pride and vanity, ſuch a bold and ridiculous allegorizing of them, under a colour of going farre enough from the Letter, and underſtanding the myſtery of them, as they obtrude upon you all the vaine reaſonings of a carnall heart, and that (as the Preachings and Writings of theſe times will abundantly witneſſe) with ſuch folly and madneſſe, as that after that rate a man may not deſpaire to ſee the Turkiſh Alcoran brought out of the New Teſtament; or (if there be any greater) the greateſt abſurdities and follies that ever entered into the heart of any ignorant or carnall man, ſince the World ſtood.

He therefore that would indeavour the recovery of theſe men, or prevent the fallings and diſorders of others, in theſe matters of greateſt concernment, had need ſpeake ſomething to ſuch errings as are about the Scriptures. And,

Firſt, Not to ſpeake (if there bee any ſuch) of thoſe that queſtion the Divine Authority of Scripture, as if it had not God for its Author, and Originall; that which I ſhall ſpeake ſomething to, is that Opinion which ſeemes to be received amongſt ſome, as if it were a ſtraitning to the ſpirit of God, p. 5and indignity offered to it, to bring ſpirituall revelations to the touch-ſtone and Examen of the Scriptures. On the other ſide, to me, the Scripture ſeems amongſt others, to have t…o excellent ends for our advantage; the one, as other Ordinances of God, to be a Medium of his owne ſetting up, and which he delights to uſe, for the conveying of himſelfe to our ſpirits, in inlightening and ſanctifying us, and making us partakers of the Divine nature. The other, to be a certaine and fixt Standard, to which we may bring any thing that is broacht, under the name of ſpirituall truth; and may thereby (as the Scripture ſayes) Try the ſpirits whether they be of God; may know the voyce of God from the voyce of the Devill, and the voyce of the holy ſpirit and good Angels, from that of Satan, even when he transformes himſelfe into an Angel of light. Nor is this any indignity offered to the ſpirit of God, as is before pretended, ſince he is confined to no Rule, but what is of his owne forming. If the Scriptures were a rule formed by man, or by Angels, it were unſufferable to ſubject the ſpirit of God to any rule ſo infinitely below it ſelfe, but, All Scripture being of Divine inſpiration, holy men of God ſpeaking as they were moved by the holy Ghoſt, as it is of great uſe to us againſt the wiles of the Devill; ſo it is a particular honour to the ſpirit of God, which by the meanes of ſuch a Standard, and rule, appeares ever like it ſelfe, that is, uniforme, and conſtant, and which is a high attribute of God, without variableneſſe and ſhadow of changing.

From this good underſtanding betweene the ſpirit of God, and the word of God, the Scriptures dictated p. 6by the ſame ſpirit, it is that in all matter of faith and worſhip and all things ſpirituall, the appeale is ſtill to the Scriptures, as to the viſible and lawfull Judge. So Chriſt convincing the Jewes of their ſin of unbeliefe, tels them, There is one that accuſeth them even Moſes, for he wrote of him, John 5.45. And as for the Jewes, ſo for all others, our Lord ſaith, That he that rejecteth him, and receiveth not his word, hath one that judgeth him; the Word, ſaith hee, that I have ſpoken, the ſame ſhall judge him in the laſt day. So Paul gloryes in this, that the Theſſalonians received the word ſpoken by them, not as the word of man (a thing ſubject to exceptions and limitations) but as it is in truth the word of God, which effectually worketh in them that beleeve, 1 Theſ. 2.13. Hence, when Chriſt would convince the Sadduces of the Reſurrection, he told them, They erred, not knowing the Scriptures, nor the power of God, Matth. 22.29. and then makes out his aſſertion by Scripture authority, Have yee not read that which was ſpoken by God unto you; And then brings them the very Scripture words, I am the God of Abraham, &c. verſ. 32. So when Chriſt would prove himſelf to be the Meſsiah, he bids them Search the Scriptures, John 5.39. You ſee therefore it is no diſparagement to the ſpirit of God, that there is a viſible Standard and Rule manifeſt to all men, to which we may have a conſtant, and eaſie recourſe in any doubt or controverſie of faith or worſhip.

Obj. If any ſhal object further, that though this be not a diſparagement or a leſſening to the ſpirit of GOD (ſince the authority of God it ſelfe, and the reaſon of the thing ſeems to vindicate it from this:) Yet the Scriptures are capable of ſenſes and interpretations p. 7ſo various (as we ſee in all experience) as it will be difficult to make it a Sandard and Rule of Faith and Worſhip, or a Medium to try the ſpirits by, ſince it needs the aſſiſtance of the ſpirit, to the right interpretation of it ſelfe.

Anſ. I anſwer, that the ignorance or perverſneſſe of Interpreters, can by no meanes take away that Honour from the Scriptures, that it ſhould not be the Standard and Rule in things ſpirituall; no more then in civill things, the ignorance or peruerſeneſſe of a man in giving the interpretations of the Law, ſhould detract from the honour of its being the rule and ſtandard of judging in things civill. It is certaine, that in reſpect of the things ſpoken, or in reſpect of the Speaker, the Scripture hath not various and uncertaine ſenſes, but it ſeemes to have ſo oftentimes, in reſpect of our vanity or ignorance: Which leads me into conſideration of the ſecond charge, I lay to ſome perverſe ſpirits of theſe times, which by obſcure and myſterious Allegories, draw a vaile, and caſt thick Clouds betweene us and the Scriptures; and then cry out, that they are myſterious, obſcure, darke, and hidden; but If our Goſpel bee hid (as the Apoſtle ſaith) it is hid to them that periſh, in whom the God of this World hath blinded their eyes: Pride, or ſome evill luſting hath blinded their eyes, and then they cry out, that there is a defect on the part of the object; that that is not viſible, and the way by which they would ſpiritualize and inlighten it, renders it a thouſand times darker, whilſt under a pretence of running far enough from the Letter which they judge carnall and killing, they ſubject it to the vanities and dreamings of every addle head, and make p. 8the holy Scripture Eccho to the ſound that is already in their eares, according to that Engliſh Proverbe, As the foole thinketh, ſo the Bell tincketh.

But firſt here they greatly miſtake who in alluding to that place of 1 Cor. 3.6. Not of the letter but of the ſpirit, thinke there is an oppoſition put betwixt the letter of the Goſpel, and New Teſtament, and the ſpirituall ſenſe of it, for here plainely by Letter is meant the Law, and by ſpirit is meant the Goſpel, or New Teſtament in the very letter of it; as you have, John 1. The Law was given by Moſes, but grace and truth came by Jeſus Chriſt. Not as if the Jewes were onelyonly under a literall externall adminiſtration, which did not affect their ſpirits: God knew how to ſpeake to his in thoſe times, but that was not the office of Moſes, or of the Law, which propounded rules of living, with promiſes and threatnings; therefore, When the Law came, ſin revived and I dyed, ſaith Paul; But the Miniſtry of the Goſpel he cals ſpirit, becauſe the things it declares, are quickning, enlivening, and reſtoring, and ſuch (as ſpeaking comparatively alſo) the ſpirit accompanies, much more then it did the Law, as being the inſtrument of the grace of Chriſt in his Miniſtry. The miſtake of this place, made Origen firſt, and ſince very many, looſe themſelves and their auditors in ſenſleſſe and idle Allegories, ſuppoſing that the allegoricall ſenſe was ſpirituall, and the literall killing; whereas the literall ſenſe in moſt ſcriptures, is not onelyonly a ſpirituall ſenſe, but the onelyonly ſpirituall ſenſe of it, and if beſides what ſenſe I have given of this place of the Law and the Goſpel, it reaches further; the letter and the ſpirit, is not to be underſtood of the Expoſition p. 9of the words, but of the fruit and effect of it, it then being onelyonly received in the Letter, when it affects not the heart, nor workes ſaving changes upon us, and then in the ſpirit when it indeed converts, and turnes us and moulds us into that holy frame and forme to which God ordaines his people.

Now that theſe expreſſions of the Spirit and the Letter, are meant particularly of the Law and the Goſpel, appeares evidently in the following verſes, 7, 8, 9. For verſe 7. ſpeaking of the Letter he calls it, The adminiſtration of death, written and engraven in ſtones, which we know was the Law; this hee proves glorious from the glory and ſhining of Moſes countenance: In oppoſition to this, he cals the Goſpel, The miniſtry of the ſpirit, verſe 8. and ſhews in one point more the excelling glory of this Goſpell beyond the Law, that it is to abide and remain evermore, whereas the other is done away and paſt; verſe 10, 11. It is true that what the Law is of it ſelf, that the Goſpel is by accident, killing and deſtructive, 2 Corinth. 2, 16. To the one we are the ſavour of death unto death, &c. But though the Goſpel be the occaſion of damnation to very many, notwithſtanding it may be called the Spirit or Doctrine of life; for as much as God uſes it as the inſtrument or vehiculum of our converſion or new life; and that it holds out, and offers free reconciliation to us with God, whereas the Law (taking it ſimply and alone as it is here taken) is the Letter that killeth; and the miniſtry of death preſcribing onelyonly an exact rule of life (by which comes the knowledge and reviving of ſinne which kills) without ſhewing any releife or way to eſcape.

p. 10And thus have I briefly opened this place, which hath been the cauſe to many of ſuch groſſe errings and miſtakes.

But to proceed; It is certaine the Scriptures have a plainneſſe and eaſineſſe in them to be underſtood, and therefore are ſaid to be, A light to our feet, and a Lanthorne to our paths; and a light ſhining in a darke place: Thy words they give light, they give underſtanding to the ſimple. And if this may be affirmed of the Writings of the Old Teſtament, with much more reaſon may it be affirmed of thoſe of the New. For Grace and Truth came by Jeſus Chriſt. They had many things formerly in Types and Allegories, as things that concerned others more then themſelves, For it was revealed to them, that not unto themſelves, but unto us they did miniſter the things which are now reported unto you, by them that Preacht the Goſpell unto you, 1 Pet. 1.12. Therefore Moſes their Prophet was vayled to them, But we with open face, beholding as in a glaſſe the glory of the Lord, are changed from glory to glory, 1 Cor. 3.13, 18.

Nor will it be to any purpoſe to object here, that which is affirmed by Peter, 2 Pet. 3.16. That ſome things in Pauls Epiſtles, are hard to be underſtood: For even thoſe things be made eaſie by diligence, prayer to God, communication and conference with others. God hath made in all things, indigency, the bond of Society, without we need one another, we ſhould not value and eſteeme one another, we ſhould not have love, nor converſe one with another. But who doth this difficulty or hardneſſe here ſpoken of, hurt? Men unlearned and unſtable; whoſe ſluggiſhneſſe makes unlearned, and whoſe corruption and p. 11depravement makes unſtable; men that are double in their ends, and therefore unſtable in their wayes, as appeares by their wreſting and deſtroying of the Scriptures, which is there ſpoken of; and not only thoſe hard places, but other Scriptures alſo to their owne deſtruction.

But if there be any difficulty in Scripture-expreſſions (which God ſometimes permits for holy ends, as I have ſaid) will the way to helpe our ſelves be to fall a Figurizing and Allegorizing, making the Word of God ſapleſſe and fruitleſſe, by the vanity of our Traditions? Or becauſe (as the men I complaine againſt uſe to doe) there are ſome figurative and allegoricall expreſſions in the New Teſtament, as when our Saviour calls himſelfe, a Vine, or a Doore (which figurative ſpeeches are to ordinary eares as eaſie to be underſtood as the moſt literall) ſhall we take liberty from hence to confound Heaven and Earth? And upon every itching of our owne fancy to diſſolve the whole Scripture and Word of God, into Figures and Allegories? Which in ſtead of inlightning, brings us into clouds and darkneſſe; that in that miſt the Devill may uſe as he will. I will not deny, but ſome things are to be expounded allegorically.

The legall Ceremonies may be handled allegorically, becauſe they were ſhadows and types of good things to come, as the Paſchall Lambe of Chriſt Chriſt our Paſſeover is ſacrificed for us, 1 Cor. 5.7: Chriſt was the ſcope and Butt of the Old Teſtament, and therefore the Paſchall Lambe, the brazen Serpent, and a hundred other things are accommodated juſtly to him, alſo ſeverall Hiſtories upon this p. 12account have their allegoricall uſe, ſo there be a care had to preſerve the Hiſtoricall truth ſtable and unſhaken: So our Saviour accommodates the Hiſtory of Solomon and Jonas to himſelfe, as having beſides the Hiſtoricall truth, an uſe of typifying out him in his office, and ſufferings; and if a man by way of alluſion or ſimilitude, will allegorize a Hiſtory, as to ſay that as David overcame Goliah, ſo Chriſt doth the Devill, ſo the ſpirit doth the fleſh, if it be done pertinently, may have its uſe. But without all queſtion, the literall ſenſe of Scripture, eſpecially of the New Teſtament is principally to be ſought after, as that you may ſafely build upon for Doctrines, Exhortations, and Concluſions, Symbolica Theologia non eſt argumentativa; except ſuch as the holy Ghoſt propounds and interprets, in which caſe wee may ſafely follow and conclude from Allegories.

I would not therefore expound any Scriptures allegorically (except as before) but ſuch as could not be expounded literally; as for inſtance, When without the ſuppoſition of a type or figure the Scriptures would imply a falſhood; or when in a Gramaticall ſenſe, the words of the Scripture would imply an abſurdity, as that Chriſt is a Doore, or a Vine; or when the literall ſenſe is contradictory to a rule of Faith, as when we are commanded to pull out an eye, or to cut off a hand, or foot, but to depart needleſly from the Gramatical and literall ſenſe of Scripture, to ſubtelize it with Figures and Allegories, is that which deſtroyes the majeſty and integrity of the Word of God, makes it a Noſe of Wax, and ſubjects it to the fancies of every craſie p. 13and unſound braine; ſo that as in another caſe one complaines, they doe Verborum minutiis rerum frangere pondera.

And if it be objected (as it is by ſome) that if the literall and Gramaticall ſenſe, be the Scripture ſenſe, the naturall man may be very able, in underſtanding Scripture.

I Anſwer, that no queſtion they may, and to their greater condemnation, but yet they want the glory and life of this underſtanding, which is the ſpirituall impreſſion affecting their hearts, and making them God like. Thoſe things which are words of life and peace to one, are but a dead letter to them, there wants that infuſion into the words, which makes them mighty and converting, Changing them from darkneſſe to light, and from the power of Satan to God; to one, it is the word of Men, to others, it is the word of God, the power of God to ſalvation, effectually working in them that beleeve. Whereas thoſe abſurd Allegorizers we complaine of, boaſt of the ſpirit, and revelations, and thinke they have got all, when they have mudded, and defiled, and nonſenſifyed a Scripture with their Figures and Allegories, though they feele nothing of the ſpirit and life, which ſhould change and convert them into the forme of Doctrine delivered to them. And according to this ſenſe muſt ſeverall Scriptures be accommodated; particularly, that, 1 Cor. 2.14. The naturall man receiveth not the things of the ſpirit of God, for they are fooliſhneſſe unto him, neither can hee know them becauſe they are ſpiritually diſcerned.

That which we tranſlate the naturall man, is in the Greek foreign animalis, foreign ab anima, the p. 14ſoule, ſo as he is a naturall or an animall man which walkes according to ſenſe, or to the fleſh, that judges of things after a carnall and humane reaſoning; other things are fooliſhneſſe to him, ſo you have it in the 23. of the former Chapter, We Preach Chriſt crucified to the Greeks fooliſhneſſe, And in the words of the Text, The things of the ſpirit of God are fooliſhneſſe unto him.

Yet the notion of Chriſt Crucified, as it is layd downe in Scripture in plaine and ſignificant words, is certainely intelligible to an animall man; but the ſpirituall reaſon of it, which is the beauty and glory of it, which ſhould alter and convert, and tranſforme, by beholding that he ſees not; and therefore though cuſtome and commonneſſe have taken away the ſeeming abſurdity of ſuch a notion, ſo as men can beare it, and take it up, and profeſſe it with others; yet the ſpirituall beauty of it, which is the taking and converting thing, they ſee not. As the eye of ſenſe ſees the figure and ſuperficies of a thing, but cannot tell the reaſon of it, for want of a principle to judge by; ſo a naturall man that hath no other principles but ſenſe and reaſon, ſees the truth aright, and as it is; but it is a fooliſh and weak thing to him, in order to the end for which it is appointed, becauſe there is a ſpirituall beauty which he hath no eye to ſee, nor ſenſe to taſte.

I deny not, beſides this, but that when there are diverſities of interpretations and allegoricall ſenſes, of which I ſpake before; the ſpirituall man hath advantage of all the World beſides, and that not onelyonly in the ſenſe of which I have already ſpoken; but in oppoſition to one more rayſed, and more ſpirituall, p. 15a man may be called a naturall or carnall man, ſo you have it in the beginning of the next Chapter, And I brethren could not ſpeake unto you as unto ſpirituall, but as unto carnall, even as unto babes in Chriſt, verſe 3. For yee are yet carnall, for whereas there is among you, envyings, and diviſions, and ſtrife, are yee not carnall and walke as men? Which as it ſhewes that the oppoſition of ſpirituall to carnall, may be made in reſpect of more or leſſe ſpiritualneſſe in the ſame party; ſo it leads us backe to that ſenſe I gave before:

That he is to be judged the ſpirituall man, and to comprehend beſt the myſterie of Divine things, and of the holy Scriptures, not who can moſt miſteriouſly (that is, as theſe men uſe it, obſcurely and aenigmatically, and if you will irrationally, and abſurdly) diſcourſe of Divine things, and of interpretation of Scripture; but he, Who laying aſide all malice and ſuperfluity of naughtineſſe, receives the word, and he who by ſeeing and beholding it, is transformed into that which is moſt oppoſite to envying, ſtrife, and diviſions.

The Apoſtle Jude, after he hath made a liſt of the worſt and vileſt of men, Uncleane perſons that deſpiſe Dominion, and ſpeake evill of Dignities; he tels you, verſe 10. That theſe are ſenſuall, or animall, or naturall (for it is the ſame word that is uſed here) having not the ſpirit; Theſe were all Chriſtians, and Profeſſors, and perhaps could Philoſophate as myſteriouſly as their neighbours, for they were ſuch as ſeparated themſelves, verſe 10. and it is like were well opinionated of their abilities; but becauſe the beauty of the Word gained them not to the love of God, p. 16what ever light they had beſides could not defend them from the denomination of ſenſuall or animall, which is the word here oppoſed to ſpirituall.

And thus have I done with what I intend to ſay, in anſwer to the objection above made. To conclude with what I firſt mentioned in this point of the Scriptures.

The ſpirit of God, and the Word of God the holy Scriptures, hold ſo good an intelligence, as we try the ſpirits by the Scriptures, and the holy ſpirit enlightens us to underſtand the Scriptures; ſo Chriſt by his ſpirit inlightened the Diſciples going to Emaus to underſtand the Scriptures; hee did not make them wiſe without them, which he could have done, but he choſe that medium as a vehiculum of his ſpirit ſutable and proportionable to them, and to his wayes and diſpenſations towards his people.

In like manner when Paul had exhorted the Theſſalonians, not to quench the Spirit, he doth not lead them from the Word of God to vaine ſpeculations, but immediatly ſubjoynes a command, Not to deſpiſe Prophecy; intimating, an aptneſſe in men under the notion of magnifying and advancing of the ſpirit to deſpiſe Prophecy; and ſhewing alſo that the meanes to quench and extinguiſh the illuminations of the ſpirit, is to have low and unworthy thoughts of the Word of God, and of Prophecying, according to the Analogy and Proportion of that Word.

Now as ſome think it an indignity to try the ſpirit by the Scripture, and others with vaine allegorizing, make the Word of God of none effect (to p. 17both which I have ſpoken already) ſo there doth not want of them which thinke the uſe of the Scripture hath its period and time with men, beyond which it is uſeleſſe and improper to attend to it, though before that time it be a duty and of uſe to us. According to this ſenſe they interpret that place of Peter, 2 Pet. 1.19. Where the Apoſtle, ſpeaking of the Scripture of the Prophets, tels them to whom he writes, That they doe well to take heed to them as to a light ſhining in a darke place, till the day dawne, and the day ſtarre ariſe in their hearts: That is, till God have ſet up ſuch a light in them, as they need no more helpe of Propheſie; according to which interpretation, they adapt alſo other Scriptures, as that of John 6. quoted out of Iſaiah 54.13. They ſhall all be taught of God, that of Jeremiah 31.34. They ſhall teach no more every man his neighbour, and every man his brother, ſaying, Know the Lord, for they ſhall all know me from the leaſt of them to the greateſt of them; and particularly alſo that place of John, 1 John 2.20, 21, 27. But yee have an unction from the holy one, and yee ſhall know all things: Verſe 27. But the anoynting which yee have received of him abideth in you, and ye need not that any man teach you, but as the ſame anoynting teacheth you all things.

To ſpeak a little to theſe places, and firſt to ſpeak ſomething to this laſt of John: The Apoſtle ſeemes to doe two things, one is to bring what he ſayes to the examen of the ſpirit, who onelyonly is the full and ſufficient judge; who ſeales to our ſpirits, to the end that wee may be certaine that God ſpeakes it: Secondly, he would the better authorize his doctrine by referring them to the judgement of the ſpirit p. 18within them which teaches them, that finding ſomething that beares witneſſe within to the word, without it might have a full effect upon their ſpirits, and worke in them a ſtrong perſwaſion. But then particularly, and perhaps eſpecially in this place, the Apoſtle ſeems modeſtly to excuſe himſelf for ſeeming to deale with them as with learners, and beginners, when as he tells them they have the unction of the ſpirit, and know all things: In like manner is that which Paul ſayes, Rom. 15.14. and to the ſame purpoſe when he tels them, that they were full of goodneſſe and filled with all knowledge, and able alſo to admoniſh one another; and yet he tels them, he thought it his duty to admoniſh them, to put them in minde as he ſayes; ſo here, Verſe 21. I have not written unto you, becauſe ye know not the truth, but becauſe ye know it. For if they had beene altogether unlearned, and unbottom'd and had not knowne ſomething, if they had not had foundations layd, and been principled, they had not beene fit for the Doctrine hee delivered: Whereas he ſayes, Verſe 21. They knew all things, that cannot bee taken in the full extent that the words ſeeme to beare, for we know but in part, 1 Cor. 13. but either with reſtriction to the ſubject in hand, or elſe to ſhew as before, that he doth rather remember them and admoniſh them of ſuch things as hee writ, then altogether lay foundations or deliver principles that are new to them, and with which they are not acquainted. Therefore Verſe 24. hee admoniſheth them that that might remaine with them which they have heard from the beginning, as intending rather to confirme what they knew already, and have been taught from the beginning by the word and p. 19ſpirit, then to add in this exhortation any thing in which they were raw and unprincipled.

But becauſe John ſayes here, that they have an unction from the ſpirit and know all things; and Verſ. 27 that they need not that any man ſhould teach them: To conclude that therefore they needed no other Miniſtry or teaching but the ſpirit, neither Scriptures, nor Propheſies, were to make John himſelfe ridiculous: For wherefore did he labour in this Doctrine, and wherefore did he teach them at all, if there were no need at all of his, teaching, when Paul ſayes (as he doth) 1 Theſ. 4.9. Touching brotherly love, there is no need that I write unto you, for yee your ſelves are taught of God to love one another: Doth he forbeare therefore to exhort the Saints to that duty, or rather ſhew that he need not doubt of the ſucceſſe of that Doctrine of brotherly love (which he and other Apoſtles inculcates exceedingly) becauſe they have a principle taught them by God himſelfe and his holy ſpirit that renders them apt to receive any hints or intimations that way.

It is a great piece of Oratory, when yee can perſwade your hearers that the things ye would inforce and make out more fully, they aſſent unto already. Therefore John here profeſſes that hee wrote to them, becauſe they knew the truth already, and upon that very ground, that they were taught, and did know, and that they needed not teaching; he was incouraged to the Doctrine and exhortation he gave them. It is one of the beſt arguments we draw from reaſon, to prove there is a God, and in the vertue of which we uſe many others, that this point is a thing they need not to be taught, this they are all taught of p. 20God, no man ſo barbarous, no Nation ſo remote from the knowledge and converſe with others, that hath not this ingrafted in their nature, this notwithſtanding, we doe not ceaſe to multiply arguments to this purpoſe, to confirme and draw out that principle into uſe and practice, of which there is ſo faire a beginning layd deep, even in the nature of every man living.

The ſumme is (beſides what I have ſayd in the beginning that the Apoſtle would uſe them to bring all things to the Examen of the ſpirit, and that he would improve the confirmation of the truth of his Doctrine by the principles already layd in them by the ſpirit of God) he uſes theſe expreſſions, that they know all things, and need not that any man teach them, but as the ſame anoynting teaches them, and that he writes to them, becauſe they know the truth already; Both to avoyd the ſeeming to deale with them as learners, and beginners, altogether unprincipled and untaught, when as the things were ſuch as were built upon principles, layd into them by the anoynting of the ſpirit, as alſo to fetch an effectuall riſe of arguments for the aſſenting to ſuch things as they knew and were taught already; as there is no better bottome argument (as I ſayd) to prove there is a God, then this, that they know it already, being all taught it of God, nor no better foundation to the exhortation of brotherly love, with which the Scripture abounds above any one thing, then that which Paul layes in the place above quoted out of the Theſſalonians; That there is no need to bee taught that, For that they are all taught of God to love one another. We ſay it is the part of a wiſe man; Rerum manifeſtarum p. 21cauſas quaerere, and it is eſpecially the duty of thoſe who have the care of inſtructing others to improve principles already lodged into them of which the foundations are moſt generally and moſt cleerly layd by the holy ſpirit in all the Saints, for thoſe commonly are of the greateſt uſe and concernment. So as here will be no good warant to depart from the uſe of Scripture, or the Miniſtry of teaching (for which God hath in all times, and in theſe particularly in which John wrote, indued men with gifts, and power) to follow vaine Enthuſiaſmes, unleſſe we wil put ridiculous and contradictory actions and wayes upon the Doctrines of this holy Apoſtle, and the dictates of the holy ſpirit.

Having largely and ſufficiently I hope, opened theſe words, I proceed now to thoſe other texts I quoted out of Iſaiah and Jeremiah. That of Jeremiah is in Chap. 31. Verſ. 31. &c. which is certainly a Propheſie of thoſe times in which the Apoſtle John lived, and of that ſtate of the Church in which in the place before diſcuſſed he ſpeaks.

Here the Prophet (as it was uſuall with the Prophet Iſaiah, and the reſt riſing from the Type to the Antitype) having before diſcourſed of the inlarging and bettering of the condition of the Iſraelites, he fals naturally and eaſily into the diſcourſe of the times of the Goſpell and New Teſtament. Behold, the day's come ſaith the Lord, that I will make a new Covenant, &c. what this Covenant is not, hee tells you, Verſe 32. Not the Covenant hee made with their Fathers, when he brought them out of the Land of Aegypt. What that Covenant was, we ſhall not need here to conſider of; but then Verſe 33. hee tells you what p. 22his Covenant ſhall be, I will put my Law in their inward parts, and write it in their hearts, and I will bee their God and they ſhall be my people, and they ſhall teach no more every man his neighbour, and every man his brother, ſaying, Know the Lord; for they ſhall all know me from the leaſt of them to the greateſt of them, ſaith the Lord, for I will forgive their iniquity, and I will remember their ſins no more.

The great benefit of this New Covenant in oppoſition to the Old, lyes in this, that in this New Covenant God doth not onelyonly propound the tearmes, but ingages himſelfe to performe the condition, whereas the Old Covenant ſet before you life and death, good and evill, but ingaged you to the performance of the good without aſſiſtance (for the Law was without you) or to the ſuffering of evill. But in the new Covenant, the Law is within, written in your hearts, by which you are made holy and diſpoſed for all good. If you ſinne (as if any man ſayes he has no ſin he deceives himſelfe, and the truth is not in him) He will forgive your iniquity, and remember your ſin no more. And becauſe the knowledge of God and his wayes is of the greateſt conſideration to us, for our happineſſe and holineſſe, ye ſhall be enlightened, have the holy unction, and be taught of God. This inlightening (eſpecially in things of the greateſt concernment, as that inſtanced in here, Knowing the Lord; that is, with a practicall knowledge, ſuch as changes the heart and converts) is ſo much the work of God himſelf, and of the holy ſpirit, as of the principall and chiefe agent, that the ſubordinate inſtruments who contribute under God, by the will and inſtitution of God to that work are ſcarce conſiderable.

p. 23It is well knowne, this being the promiſe of the New Covenant, the time of opening and beginning of which was after the death and reſurrection of Chriſt, as Heb. 8. Chriſt became the mediator of a better Covenant: It is knowne I ſay, that in thoſe times (in the courſe of which we live) there was the inſtitution of Apoſtles, Prophets, Paſtors, and Teachers, for the perfecting of the Saints, for the worke of the Miniſtry, for the edifying of the body of Chriſt, Epheſ. 4. and 2 Tim. 4.2. Paul commanded him there, To preach the Word, and to be inſtant in ſeaſon and out of ſeaſon; and Rom. 10. How ſhall they beleeve in him of whom they have not heard, and how ſhall they heare without a preacher; ſo that gifts and Offices and teaching were judged by the holy Ghoſt, extreame neceſſaries to faith, holineſſe, and the right knowledge of God in Chriſt.

This notwithſtanding in reſpect of that great part the holy ſpirit acts, the agency and working of men deſerves ſcarce a thought or mention, ſo as on that conſideration it may be ſayd not to be. And it is not unuſuall (as elſewhere) ſo in Scripture phraſe that that ſhould be affirmed of one, and den…ed of others, which more illuſtriouſly or more frequently appeares in that one, though in ſome ſort it be common with others. It is certaine Iſaack loved Jacob and Eſau too, but becauſe he more loved Eſau, its ſayd, Iſaack loved Eſau, and Rebecca loved Jacob, Gen. 25.28. And though Chriſt loved all the Diſciples, it is ſaid notwithſtanding that John was the Diſciple whom Jeſus loved. But eſpecially that place of Matth. 15. where Chriſt ſayes, He was not ſent but to the loſt ſheepe of the houſe of Iſrael; and yet if Chriſt were p. 24not ſent as well to the Gentiles as to the Jewes, it were little for our comfort.

The preaching of the Word, how neceſſary ſoever to the begetting of faith (for how can they beleeve in him, on whom they have not heard, and how can they heare without a Preacher) yet how little doth it contribute, and how truely may ſo great an effect be ſayd to bee alone from God. What can the ſound of words doe, but ſtrike the eare, but it is the unction, that muſt affect the heart. 'Tis not the noyſe of a voice without, but ſomething within, that produces ſuch great and mighty effects. The great weight that turnes the ballance, and that ignea vis, that fire that inflames the mind, and carryes it up to God, to move after God, to follow God, is ſome greater and higher thing then the voyce of man or ſound of words, and is nothing elſe but the unction within us, and the voyce of God himſelfe.

In a word, it is the effect of that which is here, and more particularly in Iſaiah promiſed; That they ſhould be all taught of God; which place as it is expounded and applyed by our Saviour (the beſt Expoſitor) will give the ſureſt witneſſe to the expoſition we have given of this: The place is, John 13.45, It is written in the Prophets, they ſhall be all taught of God, every man therefore that hath heard and hath learned of the Father cometh to me. Our Saviour ſeemes to have reſpect to the place we have been ſpeaking of all this while, where God undertakes to do ſo much as he makes the Miniſtry of man in compariſon nothing, or more eſpecially to that place in Iſaiah 54.13. where the Prophet ſpeaking of the reſtauration of the Church, affirmes, that their Children ſhall bee p. 25taught of God. Now when our Saviour comes to apply and improve this paſſage of the Prophet, doth he reject the Miniſtry of man, as a thing of no uſe, altogether carnall and unprofitable? Doth he reprobate Preaching, Exhortation, and Doctrine? No ſuch thing: He himſelfe Preach't, that hee was the Meſsiah that was to come, and he ſent our Apoſtles, and Diſciples, to Teach and Baptize, promiſing great rewards to thoſe that ſhall not onelyonly propheſie, but ſhall receive a Prophet in his Name; ſo farre was hee from aboliſhing the uſe of the Miniſtry, or the Agency or aſſiſtance of men, in that great worke of begetting and improving faith, but tells the Jewes, to whom he ſpake, and who were offended with him, for the meanneſſe of his birth and condition, that the reaſon why they beleeved not, was becauſe they fell not under that great promiſe, To be taught of God: That no man could come to him, except the Father drew him. That teaching of God was eſpecially neceſſary, and that drawing of God, that ſecret language, and thoſe inviſible Cords without which all the words of man, no of the man Jeſus would doe no good, nor contribute effectually to ſo great and high an end as comming to Jeſus Chriſt, and beleeving in him. So as cleerly the uſe of this and other Scriptures of this kind is farre from excluding the Miniſtry of man, and the uſe of the Scriptures and other Ordinances, which the wiſedome of God in the dayes of this new Covenant, hath made extreamely neceſſary and uſefull to us; but to ſhew us where we muſt expect the Energy, force, and power, which as an infuſion into theſe Ordinances, muſt produce theſe bleſſed effects, and to give us an account of the difference that is p. 26found amongſt men under the ſame Ordinances and diſpenſations, that ſome come to God in Chriſt, and forſake all things for him, and others lye ſtill dead in their ſinnes for want of this Unction, this being taught of God, and of this ſtrong and powerfull drawing which our Saviour ſpeaks of in this place.

Having ſpoken that which is ſufficient to the places laſt treated on, I come now to that which I firſt propounded out of 2 Pet. 1.19. but this yet wee have gained already (if wee aſſent to the expoſitions given) that the higheſt teachings we are capable of in this life, the teachings of God, and of the anointings of the ſpirit, are nothing of Superſedeas to the teachings of others, or to our owne reading, and meditation in the Word of God. So as according to the truth already made out, this Scripture will receive the eaſier accommodation.

Firſt, It is generally believed, that thoſe two Epiſtles were written to the Jewes, of whom Peter was more particularly the Miniſter, and the Apoſtle: that this ſecond Epiſtle was writ to the ſame perſons to whom the firſt was, appeares by the firſt Verſe of the third Chapter, This ſecond Epiſtle, beloved, I now write unto you, &c. Now the firſt Epiſtle is intituled, To the Strangers ſcattered abroad, which James in his inſcription calls, The twelve Tribes ſcattered abroad, James 1. For the Gentiles were not ſtrangers in thoſe Countreys which Peter mentions, but the Jews which dwelt in them. So as by the diſperſed ſtrangers, or the ſtrangers of the diſperſion, were meant the Jews.

Peter therefore writing to the Jewes his Countreymen, and of whom he was the Apoſtle, exhorts them to conſtancy in the Faith, and profeſſion of the Doctrine p. 27delivered to them by the Apoſtles. This hee inforces from an argument of the excellency of that Doctrine, the ſubject of which he calls the power and comming of our Lord Jeſus Chriſt, Verſe 16. by which he underſtands his comming in the fleſh, and putting forth his power for the ſalvation of his people. He further inforces this exhortation from an argument fetcht from the certainety of this Doctrine, which had for his author Chriſt, and God, and was not cunningly advanced by deviſed Fables, and ſophiſticall reaſons, but we were eye-witneſſes of his majeſty, ſayes hee, Verſe 16. and heard alſo the voyce that came from the excellent glory, ſaying, this is my beloved ſonne in whom I am well pleaſed. So that as John ſayes, what wee have heard and ſeene, that declare wee unto you. Another argument which he uſes to confirme them in this excellent doctrine is the conſent of ancient propheſies, to the Jews well knowne, verſ. 19. We have alſo a more ſure word of Propheſie. Beza tranſlates it Non firmiorem ſed firmiſsimum ſermonem propheticum, and ſhewes the parallell of other Scriptures, where the Comparative is uſed for the Superlative. But if you read it not moſt ſure, but more ſure, it is in reſpect of thoſe to whom he writes, the Jewes, amongſt whom the Writings of the Prophets were of the greateſt and higheſt authority: Whereunto you doe well that you take heed as to a light ſhining in a darke place, till the day dawne and the day ſtarre ariſe in your hearts.

This Doctrine of the Prophets, which in Verſe 20. he commends from the infallibility of it, as having the ſpirit for its authour is another argument for the aſſerting and proving of that great truth which he mentions, Verſe 16. (Viz.) The comming of p. 28our Lord Jeſus Chriſt with power, &c. For both arguments confirme the ſame thing, this from Propheſie and that from the voice of God; to wit, That Jeſus Chriſt was the Sonne of God, come in the fleſh for the ſaving of the World. He tells them therefore, they doe well to make uſe of this head of argument, and to attend to it, for it is like a light ſhining in a darke place: the propheticall Scripture, like a Lanthorne (as the word is) had a narrow and reſtrained light, and the times before the comming of Chriſt were times of darkneſſe; whereas the light of the Goſpell is more day light, like the morning ſtarre that chaſeth away darkneſſe, and this was true in the very beginning of the Goſpell to thoſe who had received it, in the power of it; and ſo yee have it, 1 John 2.8. The darkneſſe is paſt, and the true light now ſhineth. If therefore you attend to the Scripture of the Prophets, which had for author not any private or particular ſpirit, but the ſpirit of God, you will have a light to guide you in your darkneſſe, till the day at laſt appeare, and the morning Starre, the ſigne thereof, ſcatter altogether your darkneſſe; that is, till the light of the Goſpell (which hee compares with that of former Propheſies) bring a clearneſſe and a brightneſſe, like to day light, in ſtead of the Candle, or Torch-light, yee enjoyed before; ſo as there ſhall be no doubt or ſcruple in you concerning this great myſtery of godlineſſe, aſſerted by the voice of Heaven, and confirmed by propheticall predictions, ſcilicet, Chriſt manifeſted in the fleſh.

And if you ſay here, that the Jewes to whom hee writ, being beleevers, were cleare in this point already: I anſwer, that it is more then appeares: That p. 29there was a day light clearneſſe, yee have it in the 17 Acts 10. That thoſe that received the Word with all readineſſe of minde, ſearcht the Scriptures dayly, to ſee whether thoſe things were ſo. And yet as yee may ſee in a parallell place to this, Acts 2.41. They who readily, or as it is there, gladly received the Word were Baptized, which implyed them Beleevers, that being the condition of Baptiſme: So although theſe Jewes were already Beleevers in Chriſt, as having readily and gladly received the Word, yet it would be mightily to their advantage and eſtabliſhment, that they ſhould ſearch the Scriptures, and attend to the Writings of the Prophets, that ſo there might a day light clearneſſe, and aſſurance, concerning matters of this great moment ariſe in their hearts: So as many of the Jews that beleeved, amongſt which number ſome of theſe might be, were not come to that clearneſſe in beleeving, to which the preaching of the Goſpell, joyned to the ſearch of Scriptures would bring them.

Nor here, doth the Apoſtle at all give a tearme or period to the ſearching or attending to the Scripture, or written propheſies, but ſhewes the great uſe of them for the attaining the ends above mentioned. Wee know things are preſerved by the ſame way by which they are form'd, or procur'd. No man will deny me, that Timothy had attained a great degree in the knowledge of God and Jeſus Chriſt.

Paul had no man like minded to him, who naturally cared for the things of the Lord. A man he was deſtin'd to great workes by propheſie, 1 Tim. 1.18. Gifted alſo and inabled for his Miniſtry, by propheſie and laying on of hands, and inſtructed in the holy Scriptures p. 30from a Child. And yet this Timothy forearmed already by Propheſie, and gifts, and ſtudy in the Scriptures, is commanded, 1 Tim. 4.13. to give attendance to reading, and in the 15 Verſe he is commanded to meditate upon thoſe things, and to be in them, and give himſelfe wholly to them, that his profiting might be evident and appeare to all: Nay Paul himſelfe who gave the rule of not knowing Chriſt after the fleſh, and underſtood, ſurely, the myſtery of godlineſſe, as well as theſe men, in that very place where hee ſayes, that he is ready to be offered up, and that the time of his departure is at hand, 2 Tim. 4.6. When having fought a good fight, his thoughts runne of Crownes and glory Verſe 7, 8. commanded Timothy expreſly to bring with him when he came the Books which he left at Troas, and the parchments. That great Apoſtle was not of theſe mens minds, that it was a carnall and unſpirituall thing to read and meditate, and uſe ſuch helps, as God who knowes us better then wee doe our ſelves, judges meet for us, but is forward and ready himſelfe to doe what he exhorts Timothy to, to give himſelfe to reading and meditation, and thinke it no diſhonour to uſe that meanes as well as others.

And thus have I done with that which I propounded to my ſelfe, to ſay concerning the Scriptures in order to the diſcourſe I have in hand.

Thoſe things which in the next place come into conſideration, and need to bee vindicated from the diſhonour and ſcorne put upon them, by a Generation of theſe Times, who impoſe their vaine and addle fancies under the name and title of Spiritual Revelations, are Goſpell Ordinances, ſuch as Preaching the Word, Baptiſme, the Lords Supper, Church p. 31fellowſhip and aſſembling, with what ever inſtitutions our Lord hath left to entertaine us with in this ſtate, whilſt we are abſent from the Lord, and preſent in the body, whilſt wee live by faith and not by ſight.

In order to this, that which I firſt pitcht my thoughts upon, was that place of the 1 Corinth. 1.21. For after that in the wiſedome of God, the World by wiſedome knew not God, it pleaſed God by the fooliſhneſſe of Preaching, to ſave them that beleeve; which ſeemes particularly to ſtrike at the Vanity of ſuch men, who being as little able as others in a way of wiſedome to know God, by the wiſedome of God, are yet extreamly ſcandalized at the weakeneſſe and fooliſhneſſe of Preaching and other Ordinances of that kind.

That I might the better diſcover the ſcope and drift of this place, I thought it would be neceſſary to conſider ſomething the coherence.

In this Chapter therefore, after the uſuall ſalutations and gratulations in the nine firſt Verſes, in the tenth he falls upon the firſt ſubject which he handles in this Epiſtle, to wit, the diſſentions and diviſions which were amongſt the Corinthians, with which he charges them, Verſe 11, 12. and from which he dehorts them. Hee gives them this authority for what he charges them with, The houſhold of Cloe, Verſe 11. then ſhewes what their fault was, that they were taken, and captivated with the names of men, which though of good and holy men, was not lawfull, nor fit for them to be; nay not of Chriſt himſelfe, as if doting on his perſon after the fleſh, his words, his deeds, his miracles, ſhould be onelyonly extold and magnified, p. 32with the deſpiſing or villifying of the gifts, and miracles, and doctrines of others, though as Chriſt, God, Man, they proceed from him. This Chriſt ſeemes himſelfe to reprove in the young man, Matth. 19.16. One came and ſayd, Good Maſter, what good thing ſhall I doe? Why calleſt thou mee good (ſaith Chriſt) there is none good, &c. But keepe thou the Commandements: Whereby Chriſt ſhewes that that which the man conſidered, was not ſo much God the chiefe good, and holineſſe the way of converſe with him, but look't upon him as ſome excellent and famous Maſter: Why calleſt thou me good? Why lookeſt thou ſo much upon my perſon, and outward man? Rather all acceptance of perſons layd aſide, mind my Doctrine. This knowing Chriſt after the fleſh, as a gifted man ſo indowed, &c. with difference from others, Paul diſclaimes, 2 Cor. 5.16. he knew him not now, as a Preacher of the Goſpel, as a Miniſter converſing here on earth, full of excellent gifts and parts, of ſuch a ſpirit and nature, but in a divine and heavenly manner, as he that was the Captaine of their Salvation, that reconciled them to God, that dyed for them, and roſe againe, after ſuch a heavenly manner he knew him, and therefore was to bee new himſelfe, both in the manner of his knowledge, and the rule of his life, Verſe 15, 16, 17, 19.

Verſe 13. He tells them, this their factious diſſention ſhewes as if there were many Chriſts, many Goſpels, many Saviours of the World, whereas Chriſt is but one, and not divided; or as if they were baptized into another Name then Chriſts, for ſo they gave themſelves up as Diſciples to particular Teachers and Miniſters, as if they held their p. 33Baptiſme of them, or they were Crucyfied for them.

I thanke God, ſaith he, it is fallen out by a good providence, that I have baptized a very few, Leaſt any ſhould ſay I had baptized in my owne name; That is, I had formed mee a Generation of followers and ſect of Diſciples: For that was, it ſeemes, a corrupt faſhion amongſt them, that thoſe who baptized ſhould be followed and adored by them as their ſpirituall Father and Maſter, Verſe 17. For Chriſt ſent me not to baptize, but to Preach the Goſpell: that is, the principall piece of my Miniſtry to which I was adorned with ſuch gifts and graces, and miracles, was Preaching. Baptiſme indeed was an appendix of preaching and was in the Apoſtolicall Commiſſion, but being every ones worke as the ſerving of Tables, was committed when it grew burthenſome to others, that the Apoſtles might give themſelves to the word and prayer. For converſion from Atheiſme, and Judaiſme, being the great worke, the adminiſtration of the Seales which needed not thoſe gifts nor labour, was done ordinarily by other hands; ſo Peter inſtructed the houſe of Cornelius, but hee commanded them to be baptized by others, Acts 10. So Chriſt Preached, but his Diſciples Baptized, John 4.

Paul had Commiſſion to Baptize, elſe hee would not have baptized any, but not principally: Suitable to this is that place, Jer. 7.22. I ſpake not to your Fathers, concerning burnt offerings and ſacrifices, but this thing I commanded them, obey my voyce, &c. Although in Aegypt they ſacrificed the Paſſeover, and in Mount Sinai hee commanded them concerning Sacrifices, but the other was the principall: Like alſo unto p. 34which is that phraſe, I will have mercy and not ſacrifice; that is, I require mercy rather, and more principally then ſacrifice: So the Apoſtle ſayd, It was not meet for them to leave the word of God, and to ſerve tables; yet Paul did gather money for the poore Saints at Hieruſalem; that is, that was not their chief and ordinary worke, but the other.

Not with wiſedome of words, &c. He had no ſooner made mention of Preaching the Goſpel, but he taxes the principall vice of theſe Sectaries, which was a certaine vanity in preaching the Goſpel, not onelyonly with Rhetoricall inlargements and expreſſions, but even ſo Philoſophating the Goſpel, as they made it hold rather of humane wiſedome, then that divine ſimplicity which became ſo holy and heavenly a ſubject. Leaſt the Croſſe of Chriſt, &c. that is, leaſt the Goſpell of Chriſt Crucified ſhould be rendred vaine and uſeleſſe, as needing the power of humane wiſedome to uphold it.

Verſe 18. For the preaching of the Croſſe, is to them that periſh fooliſhneſſe: This preaching of Chriſt crucified, or a crucified Saviour, ſeemes to proud, and ſeeming wiſe men, the fooliſheſt thing in the world, that a dying man ſhould give life to others, that hee that could not ſave himſelfe, ſhould ſave the World. But unto us who are ſaved, &c. Thoſe who being predeſtinate to eternall life, beleeve and are ſaved, they feele it is the power of God; and what is a more admirable effect of power, and of God, then that a crucified Saviour, by a company of illiterate poore men ſhould render the ſpirit quiet and ſtable in God, and give that converſion in life, which all the learned diſcourſes of Philoſophers were not able to doe.

p. 35Verſe 19. For it is written, I will deſtroy the wiſedome of the wiſe, &c. God hath reſolved on this long agoe, that by ſtrength no man ſhall prevaile; wiſe and prudent men in the buſineſſe of Religion ſhall be no more then others, ſo as you may aske where is the Scribe, and diſputer of this World, either of Jew or Gentile, their wiſedome is made folly, and in thoſe things wherein they have thought to be wiſe, they have ſhewed themſelves the weakeſt and fooliſheſt of any other.

Verſe 21. For after that in the wiſedome of God, &c. Here hee gives the reaſon why God hath made the Goſpell ſo oppoſite and contrary to humane wiſedome, becauſe that the World in the wiſedome of God, by wiſedome knew not God.

By the World is meant the whole World conſiſting of Jews and Gentiles: To them both, God ſpake in ſeverall manners, in the morall Law, and viſions and apparitions, in the fabrick of Heaven and earth, the ſubordination of all things to their firſt cauſe, &c.

But the World by wiſedome knew not God, in theſe things, in this wiſe and excellent way ſuitable to principles in them which they might have improved, they knew him not, nor glorified him as God, though that which was inviſible was manifeſt, &c.

It pleaſed God, or ſeemed good to God: Here the ſinne was the abuſe of divine wiſedome, the puniſhment was the infatuation of humane wiſedome; ſo as by the fooliſhneſſe of preaching, God would ſave them that beleeve: By that which to carnall and wiſe men, was the fooliſheſt thing in the Word, the ſimple and plaine preaching of a crucified Saviour, by that p. 36it pleaſed God to ſave them that beleeve, that denying their owne wiſedome, and renouncing wholly themſelves, did beleeve that God could by the moſt weake, fooliſh, and unlikely mediums, produce the greateſt and moſt conſiderable effects.

From this place thus conſidered, it will evidently follow, that worldly humane wiſedome in the knowledge and judging of God and heavenly things, is a fooliſh uſeleſſe thing, and that the fooliſhneſſe of preaching, &c. are the meanes of the ſalvation of the Elect. And that alſo which I lay eſpecially to the charge of theſe men, That the Goſpel and all Goſpel Ordinances, as Preaching, Baptiſme, &c. are to ſuch worldly men I ſpeak of, no better then fooliſhneſſe and weakneſſe, and therefore as poore and weake things, are deſpiſed by them and caſt away, No man need ſeeke farre for reaſons, why theſe things ſhould have that Notion and Character in the ſpirits and reaſonings of men not ſubjected to the ſpirit.

Certainely becauſe things indeed ſpirituall ſuite with none of their principles, they have nothing they can take their meaſure by; a man that would judge of any thing, judges by ſome principles within him: But then againe, becauſe there is a meanes and lowneſſe in them, which is abominable to carnall wiſedome, as the waſhing of Naaman the Leper in Jordan: As alſo becauſe they can ſee no ſuitableneſſe and correſpondence betwene the meanes and the effect, as Epicurus diſputes againſt the making of the World, where (ſayes he) were the Engines, the Ladders, what deviſes to rayſe ſuch a mighty building?

But upon what ever ground this may bee, which I purpoſe not here to inlarge in; no man that conſiders p. 37the premiſes will deny me this, That to be ſcandalized and offended at the Goſpel, Chriſt crucified, and the Ordinances of Preaching, Baptiſme, the Lords Supper (for they hold of the ſame weakneſſe, hold out a dying ſuffering Chriſt) is a ſigne of a carnall, worldly heart.

But here I muſt ſtand the Butt of ſome Objections which I ſhall be ſure to meet withall, and be ingaged to anſwer certaine demands, which theſe pretended ſpiritualiſts will be ſure to make to me: In the anſwer and conſideration of which, that truth which I contend for, will, I hope, be made manifeſt.

Object. 1 Firſt, therefore it will be ſayd, thoſe men that are prejudiced againſt Ordinances, are not againſt a crucified Chriſt.

Secondly, that ſuch ſeeme to be the moſt ſpirituall of any other.

For the firſt, they muſt needs be prejudic'd as well againſt a crucified Chriſt, for it is no more weake and fooliſh to be baptized in water, or breake bread, according to the inſtitution; then it is to beleeue in a Saviour hanged or crucified.

Secondly, De facto, they are ſo, and make the crucifixion of Chriſt, a kind of figurative allegoricall thing, which was to make ſuch a repreſentation of Gods mind to us, and then to end, not a thing induring and remaining, they make a kind of notionall thing, of all the birth, life, ſuffering, reſurrection, and ſeſſion in Heaven of Chriſt a thing for weake men, and weake times.

Object. 2 Secondly, For their ſeeming to be moſt ſpiritual.

Anſw. By way of anſwer to that, I would conſider that the Apoſtle in the ſecond of the Colloſsians, ſeemes to p. 38forewarne thoſe to whom he writes, of two ſorts of errings; the one, about antiquated formes of worſhip and Jewiſh ceremonies, which men naturally ſuperſtitious, and of a more groſſe and dull ſpirit are apt to bee deluded by; this hee mentions, Verſe 16. Let no man therefore judge you in meat and drinke, or in reſpect of an holy day, or of the new Moone, &c. Which are but the ſhadow of things to come, but the body is of Chriſt. Thoſe things which were but ſhadows, and typicall, are vaniſht at the appearing of the body and ſubſtance: The other was about ſuch deceptions and deluſions as men of more rayſed and notionall ſpirits were in danger of; of thoſe hee ſpeakes, Ver. 8. Take heed leaſt any man ſpoyle you, through Philoſophy and vaine deceit.

There ſeemes to have been in thoſe dayes, as there are in theſe, certaine ſpirits, who not contented with the meanneſſe and lowneſſe of the Doctrine of Chriſt crucifyed, with ſuch Ordinances and adminiſtrations as the ſpirit of God judged proper for the exhibiting and making good to us ſuch a Doctrine, would frame a kind of Philoſophicall rationall Divinity, ſavouring rather the ſpirit of Plato, and Ariſtotle, then of Jeſus Chriſt, and which being full of uncouth and unuſuall expreſſions, made the people admire what they underſtood not, and cauſed that to paſſe for ſpirituall (though it were but vaine deceit) which ſeemed moſt remote from the common and uſuall, though the trueſt and righteſt apprehenſion. I affirme therefore, that it is but a carnall ſpirituallity which theſe men have, and hold out; ſuch as Philoſophers ſubtelizing ſpirituall things with worldly diſtinctions, and notions, not holding the head, and p. 39indeed covering their carnall apprehenſions under the name of ſpirituall; for that which a Socinian calls plainely and more honeſtly, Humana ratio, that they call the ſpirit, covering it with a fairer name, but both the one and the other, are tranſgreſſours alike; both philoſophating as wildly the one, as the other, about ſpirituall things, ſaving that theſe latter are worſe, keeping neither to the forme of wholſome words that the Scripture gives us, nor to principles of right reaſon, having this for an unanſwerable cloake when ever they are driven to a wall, that that is dictated to them by the ſpirit. And I doubt not but that the evill and uncleane ſpirit is fertile of notions and ſupplyes, by his ſuggeſtions, the irrationality of their opinions and practices.

Queſt. If you aske now why God ordained ſuch mediums as theſe, things ſo unſuitable and unproportionable to the reaſon and wiſedome of men.

Anſw. I anſwer, That no fleſh ſhould glory in his preſence, 1. Cor. 1.29. Wherefore would God deſtroy Jericho by the blowing of Rams-hornes, Joſhua 6. If all the men of Warre had taken it by an ordinary ſiege, they would have had the glory, and God would have loſt his; but when the walls of a mighty City ſhall fall downe flat before the blowing of Rams-hornes, and a little inſtituted ceremony of incompaſſing it in ſuch a manner, ſo many dayes, God alone had the glory, and no fleſh could glory in his preſence, upon the ſame account in this great worke of ſalvation (wherein if in any he would intirely have the praiſe, and is eſpecially jealous leaſt his glory ſhould be given to another) God hath choſen fooliſh things, and baſe things, and weake things, and things which are deſpiſed, p. 40and things which are not, to bring to nought things that are, Verſe 27, 28, 29. Such as Chriſt crucified is, and all the ſeeming fooliſh, weake, and low Ordinances of Chriſt, as Preaching, Aſſembling, Church-fellowſhip, Baptiſme, breaking of bread, &c.

But ſecondly, God doth this becauſe we are poore, low, and fooliſh creatures, and God would have us by ſuch things, remembred of it continually. Our bodies are one halfe of us, our ſoules and bodies make but one perſon; our bodies as well as our ſpirits, are the temples of the holy Ghoſt, and yet what pityfull, languiſhing, needy pieces are they; how do they ſubſiſt in a continuall ſucceſſion of fillings and emptyings, how are they wound up by meate and drinke, and lye fallow by reſt; ſo meane are they, as the Apoſtle knowes no Epithite more proportionable to them, then that of Our vile bodies; ſo are our ſpirits, weake and fooliſh things, ſuch as if they were let alone, to runne to the utmoſt bounds of their owne ſpeculations, would runne out to the greateſt vanities and extravagancies, would be vaine in their reaſonings, and profeſſing wiſedome, would become fooles; therefore like fooles and children, God deales with us: And why doe we not pretend as well that our bodyes ſhould live angelicall lives, without the aydes of food and raiment, as that our ſoules ſhould not need ſuch Ordinances, and Inſtitutions, for there is the like reaſon of both, and when our bodies ſhall not need thoſe aydes, but be as the Angels, our ſpirits ſhall alſo bee freed from any ſuch tracts or formes of worſhip, as for the preſent God hath made our portion and bleſſing. Though ſome I heare (wiſely in that making the notion go round) p. 41ſay they are in a glorified ſtate alſo, in reſpect of the body, and that they doe but ſeeme to eate or drinke, or doe any other actions of life.

If you aske then, what difference is betweene us and the Jewes, who were under Moſes, who had ceremonies and mediate Ordinances.

I anſwer, Very much, as much as betweene open-facedneſſe, and vailing, betweene ſeeing in a Picture and ſeeing in a glaſſe; Quod videtur in ſpeculo non eſt Image, 'tis the thing it ſelfe, not the picture or image of it; and therefore the Apoſtle, ſpeaking of the difference betweene the Jewes and Chriſtians: The vayle (ſaith he) is over their hearts, but we all with open face behold as in a Glaſſe the glory of the Lord, 2 Cor. 13.18. But the ſame Apoſtle ſpeaking of our preſent ſtate, with the times that are to come, ſayes, That we ſee as a childe, and underſtand as a childe, and that we ſee through a glaſſe and in a riddle, but then face to face; and the ſeeing on this manner is to continue till Prophecy ſhall fayle and tongues ſhall ceaſe and knowledge ſhall vaniſh away: I thinke, in this life there is no body that will deny that there is uſe of ability in tongues, of the gifts of ſcience or knowledge, and propheſie, which are of great uſe to the people of God, for the begetting them to the faith, and for their building up as long as is uſe of faith or hope, but when we come to live by ſight and not by faith, to be abſent from the body, and preſent with the Lord, 3 Cor. 5.7. Then, and not before, tongues, propheſies, faith, and hope, ſhall ceaſe together; then wee ſhall know as we are knowne and not in part, and ſhall ſee no longer through a glaſſe, darkly, but face to face, 1 Cor. 13. That is, all thoſe eclipſing mediums, which are proper, p. 42and neceſſary to this ſtate whilſt we are in the body, and in this earthly Tabernacle ſhall vaniſh together, and there will be a ſeeing and converſe with God, more rayſed, and more divine, then wee can now conceive of: In a word, every body will eaſily, I conceive, diſcerne the vaſt difference of theſe Ordinances, from thoſe of old, by conſidering the difference of the two Covenants, and the glory of the Goſpell, from what was that of the Law; as for Propheſie or Preaching, common to us, with the Jewes, it holds out the whole mind of God in Chriſt, the great myſtery of godlineſſe, God manifeſted in the fleſh, gives us that in hiſtory and accompliſhment, which the Jewes that lived under another Covenant had but darkly in predictions and types, they but a ſhadow and not the image, Heb. 10. Now we ſee the things have more then the image, as I ſayd, that which is ſeene in a glaſſe is not the image; 'tis the thing, and as this is true of propheſying or preaching, ſo there will be found to be the ſame reaſon of other adminiſtrations, thoſe wee call Sacraments, Baptiſme, and breaking of bread, which is the adminiſtration of the ſame Goſpell to us, by the mediation of other ſenſes; therefore theſe Ordinances have the ſame advantage over the Sacraments of the Law, that the Goſpell it ſelfe hath over the Law, confirmes to our faith by the mediation of other ſenſes all the riches and glory of the Goſpell, and what ever revelation the ſpirit of God makes to us therein, ſcales to us that in hiſtory, and performed, which was darkly before repreſented in types, and God having made himſelfe viſible now at laſt in his Sonne, makes his Son and all his beauties and glories p. 43viſible to us in his Ordinances, the holy Ghoſt ſpeaking to our ſenſes, by the mediation of words, or things, or ſignes of the ſame efficacy, with words ſet apart for that purpoſe, the great myſtery of the Goſpell. But laſtly, and particularly to thoſe two Ordinances of Baptiſme and breaking of bread (which beſides other things, holds forth to us directly and immediately the death and ſufferings of Chriſt) why may it not be thought that our Lord hath particularly inſtituted theſe to keepe freſh to us for our comfort and his honour, that great love wherewith he loved us when hee gave himſelfe for us to death, which the Scripture magnifies and values ſo much as to give it for the higheſt inſtance of the love of God the Father; God ſo loved the World that he gave his onelyonly begotten Sonne, 1 John 3. and alſo of the greateſt and higheſt engagement of our love to him. 2 Cor. 5.14. The love of Chriſt conſtraineth us: Now this which ſpeakes Gods love ſo much, and ingages ours ſo fully, and which in reſpect of the condition of our ſtate in this life is of ſo great concernment, God would have kept freſh to us, by moſt viſible and ſenſible demonſtrations, and the rather to prevent and meet with the ingratitude of unworthy men, who after they have ſerved their turne of him, fling away Chriſt crucified, as an element as beggerly as any of thoſe Ordinances which repreſent it, and under I know not what vanity or pride of notion, caſt that behind their backs, which Paul in his preaching deſired eſpecially to know and manifeſt, 1 Cor. 2.2. Thus much for what I thought to ſay to this head concerning the difference betweene us and the Jewes in our formes of worſhip and miniſtration.

p. 44Object. But if any ſhall bee yet unſatisfied with this, as pretending after a more ſpirituall converſe with God then is ſuitable to ſuch Ordinances of preaching, Baptiſme, Church fellowſhippe, breaking of bread, &c.

Anſw. 1 I anſwer firſt, That for ſome part of theſe, to wit, Prophecy, or Preaching, neither God, nor the Devil, will eaſily part with that under any notion whatſoever; not God, becauſe by the fooliſhneſſe of preaching hee ſaves them that beleeve, it is a mighty Ordinance in his hands for the converting and building up his in the faith and knowledge of him; nor the Devill, what ever in a kind of gallantry he or ſuch as are acted by him may pretend to, for he would want the moſt proper, and naturall, and eaſie medium to diffuſe and propagate his lyes; and therefore when I have heard of ſome who having propheſied notorious lyes in the name of the Lord, have by the ſame ſpirit of lying fayned themſelves in the ſtate of the reſurrection, and that therefore they were to pray and preach no more; I alwayes ſayd, before the event proved it true, that for the buſineſſe of preaching I would undertake they ſhould not long refraine that, what ever became of other things, for as much as the Devill would not long looſe that mighty engine of diffuſing his principles, and accordingly theſe perſons have beene ſince the moſt conſtant and diligent Preachers, and the Devill hath not beene wanting to his uſuall methods of transforming himſelfe into an Angell of light, and mingling abominable lyes with ſeeming rayſed, and high, and ſpirituall expreſſions, that the one may be ſet of, and take better by the ayde and aſſiſtance of the other.

p. 45Then if propheſying, or preaching, or conference, which are of the ſame nature wil be allowed by theſe men that are ſcandalized at the fooliſhneſſe of Ordinances; why not Baptiſme, breaking of bread, and the reſt, which are no more fooliſh, nor no more carnall then the other; for cannot the holy ſpirit ſpeake as ſpiritually and as effectually by theſe Hieroglyphick's of its inſtitution, as by the words and reaſonings of any man? Cannot it tell you the love of the great God, the merits of the death of Chriſt, what conformity and aſſimilation God expects from you to your head, with all the reſt of thoſe things, wherein theſe Ordinances inſtruct you, as well as by the words or reaſonings of any man, which unleſſe the ſpirit informe and inliven it, is as dull and improper to convey ſpirituall things to us, and in it ſelfe as low and carnall as any other medium you can imagine?

This being granted, as it cannot be denied, they who will admit of propheſying or preaching or conference which goe all under one head, cannot deny any of the reſt, Church-fellowſhip, Church-aſſembling, Baptiſme, breaking of bread, &c. to be proper and fit mediums for Gods convaying himſelfe to us in any piece of ſpirituall knowledge or manifeſtation, for ſince it is the holy ſpirit that muſt doe all that is done in us, and upon us, for good, the holy ſpirit hath and can make as good uſe of theſe mediums and preach to us upon that text as well as upon the word, or expreſſions, or reaſonings of any man whatſoever, and it is as proper and ſuitable to that bleſſed ſpirit to ſpeake to us by things, as by words, &c. Words in themſelves and in their letter are p. 46as carnall and unfit for our ſpirituall edification, as any thing you can imagine.

This anſwer therefore is a Pari, if you will allow of preaching or conferences (which as I ſaid none will be found to denie long) there will be no good reaſon to reprobate or reject Baptiſme, breaking of bread, Church-fellowſhip, or the reſt, as things in their nature improper and unſpirituall; for whatever reaſon comes from inſtitution we ſhall examine that afterwards.

Anſw. 2 But then ſecondly, for thoſe who would lay aſide theſe mediums as things more carnall and bodily then befits their ſtate (whether wilfully or ignorantly they deceive themſelves and others) I would intreat them to conſider how they come to apprehend any things ſpirituall, or whether whilſt they are in the body, whilſt their ſoules live in theſe houſes of clay, they can reaſon, underſtand (by which ſpirituall impreſſions are conveyed) without the ayde and aſſiſtance of the body: For though God hath this preheminence effectually to inlighten the underſtanding, and determine the will in reſpect of the event, which no creature, man, or Angell, can doe; yet the way by which he accommodates himſelfe to us in the doing of theſe things is ſtill human… more, and after the rate and proportion of our weakneſſes, as wee are able and fitted to receive things being in the body, and in this mixt, lame, and imperfect ſtate in which wee are, when Gods ſpeaks to us by men or things, it is alwaies by the mediation of our externall ſenſes, but when hee goes another way to worke, it is not without the body, but by the mediation of phantaſmes either formerly received, or newly injected (which p. 47God can doe, though perhaps neither men nor Angels can) he repreſents objects to our underſtandings and wills, which take and move us as it peaſeth him to give the bleſſing; ſo as you cannot contemplate nor meditate, nor reaſon, nor thinke of God, without the aſſiſtance and uſe of the body, nor receive impreſſions from him upon your underſtanding, and will, and affections, but by the ſame way. It is therefore groſſe ignorance in men, as it is in the moſt (aſſiſted and improved by pride) or wilfulneſſe, which makes them ſubject to theſe miſtakes to judge that converſe with God unholy and unſpirituall which is adminiſtred to us by the mediation of Ordinances, which are outward and ſubjected to our ſenſes.

Anſw. 3 But then thirdly, I would have theſe men conſider the true nature and reaſon of this word ſpirituall, as it ſtands in order to the diſcourſe wee have in hand.

The notion of ſpirituall lies not in this, that one is more raiſed and improved in parts then another, as when the French ſay, C'eſt vn homme bien ſpirituel, they meane a man of good parts, or of a raiſed ſpirit: Though I very much feare that this goes farre for ſpirituall with many, and a great deale of that language and converſe which is called ſpirituall, is nothing but the expreſſions of men of a more raiſed reaſon, or exoticke and extravagant fancy, which becauſe the language is unuſual goes amongſt a great many ignorant and well meaning men for ſpirituall, as appeares by their inordinate affecting certaine preachings and writings, which a ſober, holy, and indeed ſpirituall man would looke upon with other p. 48eyes. Wherein the lucke is, that ſuch kind of Authors are beſt and moſt readily underſtood, by thoſe who as the Apoſtle ſaith, are ever learning and never able to come to the knowledge of the truth, which ſuites very happily with ſuch Teachers, who as the ſame Apoſtle ſaith, Know neither what they ſay, nor wherof they affirme. Spiritualneſſe therefore lies not in the following or affecting ſuch Preachers, or Authors, or wayes as come under a ſhew of raiſed or improved reaſon or fancy.

Nor doth it lye in this, that ſuch waies or worſhip are more proportionable or more ſuitable to the guiſe and faſhion of the next, or a more raiſed ſtate: If any one could by the ſpirit of propheſie or divine revelation, peepe into another World, and ſee what the converſe of that ſhall be, ſuch a ſearch would be of excellent uſe to us as it was to the Prophets of old, who inquired and ſearched diligently after the times that were to come, 1 Pet. 1.10. But would be no warrant to alter or change from the way of life, or worſhip of the preſent ſtate; for then Jeroboam had hit it, though not in his end perhaps, yet in the thing, who by altering the times and places of worſhip did but anticipate Goſpell practice, when it ſhould be lawfull every where and at all times and ſeaſons to offer up ſacrifices acceptable and agreeable to God. Then alſo it had beene more ſpirituall in the laſt ſtate, or times of the Jewes, to ſignifie Chriſts death by breaking of bread, then by ſlaying of Oxen, or by worſhipping God without Preiſtly adornments and ceremonies, rather then with them. Some of the Prophets, Iſaiah particularly, and David ſaw farre into the way of that ſtate that p. 49was then to come, yet neither did the one nor the other nor any of the holy Prophets diſſwade from the practice of the ceremonies or ordinances of that time, though ſuch as the Apoſtle ſince hath called beggarly rudiments, but incouraged and exhorted ſtill to the conſtant perſevering in them, onelyonly blamed them when they were alone without holineſſe of life and converſation, and faith in God, which they all tended to and taught, who of all the Prophets underſtood the way of a ſpirituall converſe more then David, as appeares by his frequent calling upon the ſpirit, bemoaning the abſenſe of glorying in the enjoyment of it, and yet this excellent and ſpirituall David thought it not a carnall and unſpirituall thing to converſe with God in the Ordinances of that ſtate wherein he lived, though he ſaw ſo clearly and happily into another and better, but longed after the ceremonious worſhip of thoſe times, and envied even the condition of the Sparrowes that found a reſting in Gods houſe, and by Gods Altar, from which he was excluded.

And if we conſider it particularly, how abſurd would ſuch a thing be, the wiſe God hath fitted the liquour to the veſſell, our way of converſe with him in things ſpirituall according to our preſent receptive faculty, how ridiculous would it be to ſuite the garment of a man to a childs body, or becauſe a child hath a principle in him that is rationall, to labour in that uncapable age to improve that principle by rationall diſcourſes and diſcipline: So and much more abſurd and vaine is it to ſuite and proportion the converſe of a future and more raiſed ſtate to the lowneſſe and incapacity of a former and more weake p. 50and childiſh one; yet nothing is more frequently done by theſe men wee have beene ſpeaking of, by which meanes it fals out that being wholy unfit for the converſe of a more excellent and future ſtate, and neglecting and ſleighting that way of converſe which God hath made their portion for the preſent, they looſe the bleſſing of their preſent ſtate, and all thoſe influences which God conveyes to us, by mediums of his owne fitting, and in ſtead of increaſing in light which they ſo much pretend to, they grow vaine in their imaginations, and have their fooliſh hearts darkened (as their abominable and curſed opinion evidently makes appeare) by that Prince of darkneſſe who transformes himſelfe into an Angell of light. So that to conclude, it is the word of inſtitution for the preſent ſtate in which we live, that gives the notion of ſpiritualneſſe to Ordinances, and actions, and neither the vanity of our reaſonings, nor a pretended or reall ſight into the ſtate of thoſe times that are to come.

Coroll. To all this, and as a Corollary to this diſcourſe, I would adde this, That never any ſtate or way of worſhip was changed without a very great viſibility and notoriety to thoſe whom it concerned. When by the hands of Moſes there was but a graduall change, and a greater formalizing of the worſhip of the ſame Covenant; no man will denie me, but that it was by the appointment of God made ſo viſible and ſo publike, as there was nothing left of obſcuritie or doubtfulneſſe in it: Moſes the Miniſter of ſo great a change, was a man who had his Letters of credence from Heaven, written in the moſt viſible Characters; a man that wrought ordinarily, many and p. 51great miracles, that was owned by God by many heavenly apparitions: and yet beſides all this, when the rule of life and worſhip was given, God himſelfe talked to them from Heaven, as he ſayes, Exod. 20.22. and after the greateſt preparation of the people for receiving thoſe heavenly Oracles, that there might be no doubt but that they were from God; Mount Sinai (whither the people aſſembled) was altogether in a ſmoake, becauſe the Lord deſcended upon it in fire, and the ſmoake thereof aſcended as the ſmoake of a Furnace, and the whole mount quaked greatly, and when the voyce of the Trumpet ſounded long and waxed lowder and lowder, God anſwered him by a voyce, Verſe 18, 19. Of which voice of God the people were ſo aſſured, As they beſought Moſes that he would ſpeake with them, and that God might not ſpeake with them leaſt they dye, Exod. 20.19. So as though afterwards they proved a ſtiff-necked people, who having received the Law by the diſpoſition of Angells did not keepe it, Acts 7.51, 53. Yet no man could pretend their ignorance of the mind of God, or that the forme appointed to them by Moſes was not of Divine inſtitution and command.

In like manner when thoſe Ceremonies and that way of worſhip was to ceaſe, and a new and a very different adminiſtration both of Doctrine and worſhip was to be in the World, the wiſedome of God judged it meet (as before) to give the World a good account of it, that no man might juſtly pretend ignorance in a thing of that great moment and concernment; and although the World (the Jewes eſpecially to whom the firſt addreſſes were made) were particularly prepared for it by a long ſeries p. 52and conſent of propheſies which told them of very famous and notable changes, which had formed their ſpirits to a ſteady and earneſt expectation of them, yet God intending to make a greater change in the World then was before, uſed a greater Miniſter then Moſes, having therefore formerly contented himſelfe to ſpeake by the Prophets, He ſpake unto us now by his Sonne, whom he appointed heyre of all things, and by whom he made the World; and that we might be obliged to heare him, and to receive from his mouth this new Series of Doctrine and Ceremonies which have been the rule of our Faith and Worſhip ever ſince, it pleaſed God to declare this Sonne of God with power according to the ſpirit of holineſſe by the reſurrection from the dead; and to anoynt others (according to their meaſure) with the ſame ſpirit of holineſſe which ſhould be under Miniſters, to this great Shepherd of our ſoules, and which by moſt reall and mighty ſignes and miracles ſhould confirme that Doctrine, and thoſe inſtitutions of Worſhip which he brought from Heaven and gave unto the World. So as this change was moſt viſible to all, manifeſted not onelyonly to the reaſon and faith of men, but to their very ſenſes, ſo as no man could pretend ignorance, or reaſon of doubting, ſo as the fault muſt reſt in their will, they would not come to him that they might have life, and they loved darkneſſe rather then light, becauſe their deeds were evill. Yea, our Lord appeales to his workes and miracles, and ſayes, that if he had not done, amongſt them the workes that never any man did, they had beene without ſinne, but now they had no cloake nor no excuſe: Thus it hath pleaſed God to deale with us when ever he hath given a rule of Faith p. 53or worſhip, or hath ſhaken and removed old forms of adminiſtration (which were the tracts and wayes in which he hath met his people, and communicated of himſelfe to them) he hath ever given ſuch viſible and ſenſible teſtimonies of theſe things to the World, as was fit to give a generall and full ſatisfaction, that ſuch was undoubtedly the pleaſure and will of God in things of ſo great moment and concernment.

Now that Chriſtians in the dayes of Chriſt and his Apoſtles, and ſince to theſe very times have been poſſeſſed of certaine Ordinances and formes of worſhip, ſuch as Preaching, Conference, Baptiſme, breaking of bread, and to comprehend all theſe under one head, Church-fellowſhip, in all its adminiſtrations of gifts and offices (though with much variation in the way & reaſon of adminiſtring theſe things) I thinke no body will deny.

But where (in the name of God I aske it) are thoſe Divine Warrants which formerly have not been wanting to theſe caſes made manifeſt and viſible to us, as formerly by mighty miracles, by the voyce of God, or the Sonne of God from Heaven (as formerly ſtill) which ſhould deſtroy that was built, and make ſuch changes our duty, which elſe without them would be the higheſt and greateſt Sacriledge.

I appeale to God and man, whether any ſuch things be or no; nay I dare be bold to ſay it in the Name of God, to all holy and rationall men, that there hath no ſuch thing been, and that what ever hath been held out for any ſuch mighty change and alteration for the preſent hath been nothing but an p. 54abſurd and ridiculous allegorizing, of certaine paſſages of Scripture, which very Scripture, theſe men that would deſtroy Ordinances, looke upon generally, with as ill an eye as they doe on any of the reſt of theſe formes, as they call them, but find good to make uſe of it now and then, for the more aſſured deceiving of themſelves and others: I ſay there having been no ſuch mighty and viſible and authentick warrant for this change as becomes ſo great a buſineſſe, and as formerly God hath been uſed to give in things of this nature, nor nothing like it, nor nothing at all, but the bold vanity and ſpeculation of ſome men which would intrude their reaſonings and revelations as good Goſpel upon the world; I hope we ſhall learne to be ſober, Not to be wiſe above what is written, nor to thinke that God hath altered or quitted all his methods in matters of ſo great moment and concernment to the World, becauſe it is ſuitable and agreeable to the fancies of a few men, the principall and moſt leading of which have been ſufficiently deceived to the view of all men in thoſe things wherein they have moſt avowedly and confidently intereſted the name and authority of God himſelfe, and of whom I will be bold to ſay, that the beſt and ingenious excuſe their owne friends and followers can make for them is, that they are in ſome degree of madneſſe and diſtraction.

This I would ſpare to affirme, but that it is notoriouſly knowne, and it is fit alſo that the judgements of God ſhould be knowne, and that the hand of God is eminently out againſt thoſe who fear not the curſe of adding to, or taking away, and either out of the vanity of their owne reaſonings, or from Diabolicall p. 55inſpirations are bold with him in things of ſo great concernment as are the utter racing and taking away of Goſpell Ordinances, and Inſtitutions.

Having ſayd what I intended about the nature of Ordinances in generall, and the reaſon of their continuance, I ſhall labour now more particularly to vindicate from that contempt and ſcorne which is put upon it by ſome men, the Ordinance of Baptiſme, not onelyonly to reſcue that Inſtitution from the violence that is offered to it, but by an illuſtrious inſtance in one of the ſame kind with the reſt, and one at this time more oppoſed and undermined then any, to give a further account and ſhew more cauſe for the abiding and continuing with us of all the reſt.

There hath been a great and much agitated controverſie betweene the Papiſts and thoſe of the reformed Religion concerning the identity and efficacy of Johns Baptiſme (as it is called) compared with Chriſt; The Papiſts thundering Anathemaes againſt them who ſhall affirme the Baptiſme of John to have the ſame vertue and power with that of Chriſts: Thoſe of the reformed Religion on the other ſide are generally of opinion, that the Miniſtry of John was the the ſame that was after delegated to the Apoſtles, and that the Baptiſme of John was the ſame which was adminiſtred after by the Diſciples and Apoſtles of our Lord, and which by the command of Chriſt was to be propagated into all the World, and all Nations to be Baptized with it.

This controverſie though in the tearmes of it, it p. 56remaines much the ſame, yet in ſenſe and meaning it is exceedingly changed by ſome men of this generation, who would have us beleeve that there is no uſe of Water in the Baptiſme of Chriſt (that belonging onelyonly to Johns Miniſtry, the laſt terme of which was the Aſcention of Chriſt) but that Chriſts Baptiſme and the rule and Inſtitution of it, Matth. 28.29. Goe teach all Nations, baptizing them, &c. is not to plung and dip them in cold Water, as John did his Diſciples, But baptize them or dip them into the Name of God the Father, Sonne, and Spirit; that is (to uſe their owne words) by the Miniſtry which ſhall be of the Spirit, and not of the Letter, You ſhall Baptize them, or dip them, or intereſt them into the Name of God, who is the Father, Sonne, and Spirit, or ſprinkle his Name upon them, that they may be holy, juſt, true, mercifull, righteous, good, &c. The drift of all is (as they affirme diſtinctly) to exclude Water Baptiſme, in lieu of which as a thing contradiſtinct, they would bring you in Spirit Baptiſme.

To make this good, they draw moſt of their beſt weapons out of the Popiſh Quiver, in the diſputes betweene us and them, of the difference of Johns Baptiſme from that of Chriſts, though they manage them to a quite other purpoſe then they meant them, for we and they differ about the efficacy of Baptiſme by Water; they (the Papiſts) affirming that Baptiſme doth ex opere operato, conferre grace; that is, by the force and vertue of its adminiſtration without any reſpect to the foregoing Faith and Repentance in the party baptized, in which reſpect they preferre it to the Baptiſme of John adminiſtred alſo by Water; but theſe would have us beleeve that p. 57there is no ſuch thing remaining to Chriſtians as Baptiſme by water: When therefore I ſay they have helped themſelves by theſe borrowed arguments to ſhew that the baptiſme of Chriſt and that of John are two things, and abuſed the Popiſh arguments to their owne ends, then with many a ſpecious flouriſh they acquaint you with the excellency of ſpirit Baptiſme above water Baptiſme, wherein as in a Theame very eaſie they make a great flouriſh, and ſhew us (forſooth) how much the efficacy of the ſpirit is more then water, which (for honour ſake no doubt) ever and anon they call cold water, and ſo at length conclude with that which all the premiſes drive at, that all outward and carnall and earthly things are put to an end (in which number all outward adminiſtrations are contained) by the inward ſpirituall and heavenly things of a better and ſecond teſtament. In which how little ſincerely and faithfully they deale with holy Ordinances, and the great Maſter and Inſtitutor of them, Jeſus Chriſt, by impoſing their Apocryphall novelties upon the people under the ſpecious title of a more rayſed and ſpirituall adminiſtration, as I have in part ſhewed already more generally in the preceding diſcourſe, ſo I ſhall endeavour more particularly in the vindication of the Ordinance of Baptiſme to make manifeſt.

For my owne part, I have thought that the difference of Johns and Chriſts Baptiſme was not very conſiderable, for we, by the acknowledgment of all, injoying Chriſts baptiſme, it was of leſſe moment to know what the difference of the two Baptiſmes were if there were any.

p. 58But as it comes ſtated to us by new hands (and it is the particular credit of errour that it is new) there is nothing more conſiderable, ſince by vertue of that diſtinction of Johns and Chriſts Baptiſme, they would utterly take away the Ordinance of Baptiſme it ſelfe, and by a like reaſon all the reſt, which with ſo much comfort and edification the Saints of God have knowne how to uſe as pledges of love, and paths and tracts of Communion with God in Jeſus Chriſt, without adoreing them or putting them in Gods place; though I confeſſe according to what our corruption is, that is not without danger, but it is the part of good and wiſe men to reform errour without overthrowing foundations; on the other ſide, folly ever reſts in the extremities to which the Devill drives it.

That there is a Goſpell, New Teſtament, Baptiſme, that theſe men will grant, and that it is particularly held out in theſe places, Matth. 28.19, 20. and Marke 16.15, 16. The words of Matthew are Goe teach all Nations, baptizing them in the Name of the Father, the Sonne, and holy Ghoſt, teaching them to obſerve all things whatſoever I have commanded you, and ſo I am with you unto the end of the World. To ſay here that Chriſt might mean baptiſme by water, of which ceremony there ſhould be an end within a certaine time, is to contradict the expreſſe words of the Scripture, that ſayes he will be with them in theſe things unto the end of the World, and they may with as good reaſon prefix a time to the ending of Faith and Hope, or any Chriſtian grace or Ordinance according to their owne fancies, or pleaſures, or to Preaching alſo, ſince Preaching and Baptiſme are here put together.

p. 59But ſome would Philoſophate more ſubtlely and tell you, that by baptizing here, is not meant dipping or plunging in water, in the Name of the Father, &c. But to Baptize them, or dip them, or intereſt them into the Name of God, or ſprinkling his Name upon them, that they may be holy, juſt, mercifull, righteous, good. But beſides that this is boldly affirmed, how ridiculous and abſurd it is, you will eaſily ſee; boldly, becauſe in a thing of this moment, upon a ba…e affirmation, without any proofe, they goe againſt what hath been the ſenſe of all ages, and of all men if you will judge of their ſenſe as we muſt needs doe by their preachings and by their practice; but ridiculous I ſay alſo, and abſurd it is. The words are, wee know, Goe teach all Nations, or diſciple them, foreign, and then Baptize them, that is, firſt make them Diſciples, firſt make them beleevers, and then baptize them; therefore in Marke, the place before quoted, Hee that beleeves and is baptized, ſhall bee ſaved.

According to this word of Inſtitution and command, yee have exactly the Apoſtolicall practice (and this I dare affirme, there can be no better way of finding out the nature of any Ordinance then by comparing the practice with the Inſtitution.) The practice you will find in ſeverall places, particularly, Acts 8.34, 35. When Philip had Preacht to the Eunuch, Jeſus, and the Ordinance of Baptiſme, as it appeares, becauſe the Eunuch demands it inſtantly upon the ſight of water, Philip tells him the condition of Baptiſme, which was beleeving in Chriſt with all his heart, which when the Eunuch affirmes he did, Philip, according to the command of our Lord, p. 60went downe into the water with him, and baptized him: Where you have the inſtitution run parallell with the practice as exactly as is poſſible.

I ſhall name but one place more amongſt many, which is that of the 10 of the Acts, where, after that Peter had Preached largely to Cornelius and his Family, the Lord Jeſus, and the great things of the Goſpell through him, and that their Faith which was the condition of Baptiſme, was gloriouſly manifeſted by the powring down of the holy Ghoſt upon them, Peter puts them preſently upon baptiſme, as the ſecond piece of his Commiſſion, which was to baptize thoſe which by his Preaching were made Diſciples, and did beleeve, and therefore commanded them to be baptized in water.

Thus you have the rule verifyed in the practice, and there is no Comment ſo good upon the rule or precept, as Apoſtolicall practice.

I have ſayd before, that this forced interpretation was bold, as you may ſee it further evidently, by what hath been laſt ſayd in the exact correſpondency betweene the rule and practice; but you will eaſily ſee it alſo fooliſh, for I beſeech you what is that which denominates any man holy, juſt, and good, but beleeving in God through Chriſt? And what is it to be a Diſciple, or to be a Chriſtian, but to be all that? He that beleeveth, and is made a Diſciple, is baptized or intereſted, as they call it, into the Name of God and is made holy, juſt, true, righteous, mercifull, good, which is all that they underſtand by Baptiſme expreſſed in theſe places; then if beleeving, or being made a Diſciple, be all that, that interpretation which they would inforce upon theſe places is nothing p. 61but a loathſome and abſurd tautology, thus; indoctrinate, teach or Diſciple all Nations; that is, make them holy, juſt, righteous, good, mercifull, &c. intereſt them in God (for that no queſtion they are when they are made Diſciples and beleeve) and then baptize them; that is, make them holy, juſt, righteous, good, intereſt them in God; or as it is Mark, Chap. 16. verſ. 15, 16. Preach the Goſpell to every Creature, he that beleeveth, that is, is intereſted in God, is made holy, juſt, good, mercifull, &c. And is baptized; that is, is intereſted in God, is made holy, juſt, good, mercifull, &c. ſhall be ſaved. What a monſtrous and abſurd thing is this new expoſition to make the holy Scriptures ſpeake not onelyonly any thing to the gingle of our owne fancies, but even the moſt abominable and loathſome tautologies and Nonſence.

Things thus ſtated, I am not ſolicitous about that queſtion concerning Johns baptiſme, whether in all reſpects it be the ſame with that, concerning which Chriſt Commiſſioned his Diſciples, and was uſed by the Apoſtles after the Aſcenſion of our Lord; that is, whether it were generally of that efficacy and vertue before the Aſcenſion of Chriſt, as after; which is the queſtion as it lyes betweene us and the Papiſts: but as it is urged by theſe men, that Chriſts or the Goſpel-Baptiſme, had not the ſame ceremony, eſpecially in reſpect of the ſame Element of water, with that which they call Johns baptiſme, can never be made out by any one argument of theirs; on the other ſide I take it to bee ſufficiently made out already (though it will be more alſo in the examination of particular objections) that the Goſpell p. 62baptiſme which was by vertue of the Apoſtolicall Commiſſion to continue, as the Preaching of the Word, unto the end of the World, was adminiſtred by water.

To come now to their arguments, and particularly as I finde them layd downe by a nameleſſe Author, who boaſts to have been the firſt that broacht this Doctrine; but if none will contend with him for the glory of this, there are thoſe that will not yeeld an inch to him in things of as great and conſiderable revelation, if to make themſelves God, or calling themſelves the Lord of Hoſts, be things of as great and high a nature as this. This you muſt carry along with you, that the great buſineſſe is to prove that Chriſts baptiſme is not by water: He affirms therefore, as an argument to confirme his premiſes, that Johns Baptiſme and Chriſts were diſtinct in their appellations; What will then follow? Ergo, Chriſts baptiſme was not adminiſtred by water? Abſurd, Where lyes the conſequence, or what Logick will inforce it?

But to goe on, Was not Circumciſion I beſeech you, a leading Ceremony in Moſes Law, in as much as all the worſhippers of that Covenant were ſtyled the Circumciſion: it belonged properly and particularly, and was the great Ordinance of the Moſaicall Law, as you may find, Acts 21.21. where the prime inſtance of forſaking Moſes, was, not to be circumciſed, and that alſo, Gal. 5.3. Who ever is circumciſed is a Debtor to doe the whole Law: This notwithſtanding, Chriſt ſayes, Circumciſion was not of Moſes, but of the Fathers. So Baptiſme by water is a leading and principall Ordinance to Chriſtians, as Circumciſion p. 63was to the Jewes, and yet in the ſame ſenſe may it be ſayd to be not of Chriſt, but of John, that is, hee whom it pleaſed God to make uſe of in the firſt adminiſtration of it, was John.

I beſeech you, is not the Law of the Old Covenant as often called Moſes Law, as Baptiſme is the Baptiſme of John, doth that make Moſes therefore the Author or Inſtitutor of that Law, as a thing diſtinct from the Law of God.

In like manner, calling Baptiſme by the name of Johns baptiſme, doth by no meanes conclude, that it ſhould not be Chriſtian; and Goſpell baptiſme.

Secondly, our Author alleadgeth, that the Scripture affirmes that Chriſts baptiſme was to follow Johns, not to goe along with it at the ſame time, I have Baptized you with water, but he ſhall Baptize you, excellent, therefore Chriſts Baptiſme was not by water, becauſe it was to follow in time; this Logick is as new as his ſo much boaſted of notion.

In other places, as Matth. 3.11. and Luke 3.16. John ſayth, I doe Baptize you with water; In Marke yee have it, I have Baptized you with water, and hee ſhall Baptize you, &c. Mark 18. It ſeemes here apparently, that John deſcribes the courſe of his Miniſtry, which was to adminiſter the outward Element, and to give Chriſt his part, which was to doe the ſpirituall worke, therefore when hee ſayes, hee hath, he doth not meane that he will doe it no more, and when he ſayes, hee doth, it doth not exclude the times paſt, but ſpeakes as I ſay of the proper courſe and parts of his Miniſtry.

Againe, for that of Chriſt, Hee ſhall Baptize, the future is often put for the preſent, parti…ularly in p. 64the Hebrew Idiom, when perpetuity or continuation is deſigned, Pſal. 1. He ſhall bring forth his fruit in his ſeaſon, Why not here he ſhall baptize, for hee doth baptize; that is, hath this worke or office to baptize with the ſpirit: Beſides, John 1.33. yee have it in the Preſent Tenſe affirmed of Chriſt, This is he that Baptizeth with the holy Ghoſt.

Ob. But then it is told us out of Acts 1.4, 5. he commanded them they ſhould waite for the promiſe of the Father, For John Baptized with water, but yee ſhall be baptized with the holy Ghoſt not many dayes hence, according to what John ſayes of himſelfe, I Baptize you with water, but hee ſhall Baptize you with the holy Ghoſt and with fire: Therefore Johns baptiſme was the baptiſme of water, and Chriſts the baptiſme of the ſpirit, and ſo not one but ſeverall baptiſmes.

Anſw. Anſwer, I doe not ſpeake ſtill of the efficacy of baptiſme, but of the Ceremony or Element. It is certaine that here is not a diſtinction of baptiſmes, but of Baptizers, I Baptize you with water, but he ſhall baptize you with the holy Ghoſt: Therefore when John ſayes, I Baptize you with water, hee doth not handle that point, what his baptiſme was, but what hee was himſelfe, to the end that they ſhould not attribute to him that which was proper to Chriſt; for ſo ye have it, Matth. 3.11. Hee that commeth after me is mightier then I, whoſe ſhooes I am not worthy to looſe, he ſhall Baptize with the holy Ghoſt and with fire. So here yee have what is the vertue of John, or of the Miniſter in baptizing, and what of Chriſt: This diſtinction is common to the New Teſtament, and runnes through the whole courſe of the Miniſtry, I have planted; Apollo watered, but God gave the increaſe: No Miniſter p. 65ever gave the holy Ghoſt, ever baptized with the holy Ghoſt and fire, that was Chriſts part: So as when ever baptiſme is adminiſtred, the Power and Miniſtry are to bee diſtinguiſhed. The Power is Chriſts, the Miniſtry Johns, or any other man qualifyed for it. The baptiſme of the Miniſter is externall, conferring but the ſigne, that of Chriſt internall, conferring the thing ſignifyed: and becauſe John who had ſo great an opinion amongſt the Apoſtles, was to decreaſe, and our Lord to increaſe, therefore Chriſt inſtances in him, in this place of the firſt of the Acts, in oppoſition to his part in the Miniſtry.

But laſt of all, I aske any man, whether men were not baptized with the holy Ghoſt and with fire, before that time, for firſt the Apoſtles were baptized with the holy Ghoſt before that, the Saints and Beleevers were ſanctifyed, and regenerated, and made holy before then, which is all theſe men would have to be that Ordinance, ſo as things were not annexed and affixed to that famous ſending downe of the holy Ghoſt in the ſhape of fiery tongues, but was before long, during all the courſe of the adminiſtration of baptiſme, though perhaps not with that efficacy and fulneſſe, and glory, as after; for ſo it is true that the holy Ghoſt was not yet given, becauſe Jeſus was not yet gloryfied: So as clearly this place of the Acts holds out the excellency and glory of Chriſts adminiſtration, in reſpect of all under-Miniſters, and particularly in reſpect of John, who being the firſt Miniſter of baptiſme, had a peculiar honour from it, and the whole Church here was ſpiritually baptized as in a type; the Apoſtles receiving eminently the holy Ghoſt, not for themſelves but for the Churches.

p. 66This extraordinary adminiſtration, Luke (as Calvin obſerves) improperly, that, is out of the ordinary ſignification, calls Baptiſme (for baptiſme properly ſignifies Immerſion) to the end that the Antitheſis and oppoſition between Chriſt and John might bee intyre; by the ſame reaſon as Paul after hee had mentioned the Law of workes, to the end that the Antitheſis might lye on both ſides, faith, The Law of Faith, Rom. 3.27.

After this, wee have a new Interpretation framed upon Acts 19. where we are made beleeve that thoſe twelve Diſciples found to be baptized onelyonly by Johns baptiſme, were baptized againe in the name of Chriſt, and this baptiſme into the Name of Chriſt, he ſayes was not the repeating of any water, but meerely the gift of the ſpirit: This as the reſt is boldly affirmed, but where lyes his proofe, or how doth hee make it out? It is moſt probable (as it hath beene taken by all to this day) that if this were another baptiſme, or a repetition of baptiſme, it was by water, as well as in ſeverall other places in the Acts, where any are ſayd to be baptized, hee himſelfe underſtands it by water, why not as well here? But truely I am of opinion with thoſe that thinke that Paul did not here command any to bee baptized in the Name of the Lord Jeſus, which were already baptized with the baptiſme of John, but rather taught that thoſe who had received Johns baptiſme were rightly baptized into Chriſt, and therefore had no need of any new, or other baptiſme: It is very probable notwithſtanding that from this place did either ariſe, or was confirmed in many, the opinion of the difference of theſe two baptiſmes of John and Chriſt; though as p. 67it is now ſtated to us by our nameleſſe Author, hee, for any thing I ſhall ſay to the contrary, ſhall have the honour of the novelty of it.

But to conſider the place a little particularly, Paul being come to Epheſus found certaine Diſciples, which afterwards, Ver. 7. are ſayd to be about twelve, he preſently askes them if they had received the holy Ghoſt ſince they beleeved? The ſenſe muſt certainely be (as it will appeare by what followes) have yee received the gifts of the holy Ghoſt, which ordinarily accompanied faith and baptiſme in thoſe dayes, according to that in the Acts, Repent and bee Baptized in the Name of the Lord Jeſus (which our Author will not deny, I ſuppoſe, to bee adminiſtred by water) and yee ſhall receive the gifts of the holy Ghoſt, and according to that, Gal. 3.2. Received you the ſpirit by the workes of the Law or by the bearing of Faith; alſo Verſe 5. He that miniſtreth the ſpirit and worketh miracles among you; where they are joyned together as things of a kind. Beſides, being Chriſtians, and having beleeved, they could not want the ſpirit of God regenerating, and ſanctifying, for no man can ſay that Jeſus is the Chriſt, but by the ſpirit, therefore it muſt needs be meant of thoſe extraordinary gifts which were peculiar to thoſe times as an effect of beleeving and baptizing, and yet not common to all.

They anſwered ſimply, as the thing was, and particularly to his queſtion, that they had not ſo much as heard whether there were an holy Ghoſt or no. The ſenſe whereof muſt cleerly be, that they were ignorant of the holy Ghoſt or knew not whether there were any ſuch thing or no, to wit, as he was then viſible or exhibited p. 68to beleevers, in miraculous, and extraordinary gifts, for elſe being Chriſtians they felt the power of the holy Ghoſt, and being Jewes as they were, they knew that there was a holy Ghoſt by many Scriptures, Pſal. 51. Lord take not thy holy ſpirit from me; alſo in the 1 Kings 22. Which way went the ſpirit of the Lord from me to ſpeake to thee; alſo Iſa. 11. The ſpirit of the Lord was upon him. So as the ſenſe muſt needs as I have ſayd bee underſtood of the gifts of the ſpirit, ſcil. to ſpeake with tongues, prophecy, and the like, for they are ſayd to receive the holy Ghoſt which are adorned with any new or extraordinary gift.

Having received an anſwer of this queſtion, hee preſently ſubjoynes another, and askes them, Ver. 3. Unto what then they were baptized? which follows very pertinently the other, for as he tooke it for granted, that baptiſme immediatly followed beleeving, ſo the adminiſtration of ſpirituall gifts, called receiving the holy Ghoſt, or the gifts of the holy Ghoſt, ordinarily accompanyed baptiſme, ſometimes before it, as a witneſſe they were worthy of baptiſme; as in Cornelius and his Family, Chap. 10. ſometimes after baptiſme, as to the Apoſtles, yea and our Lord himſelfe received the holy Ghoſt in the ſhape of a Dove immediately after the receit of baptiſme.

Having therefore asked them how they were initiated into Chriſtian Religion; that is, by whom was that ceremony adminiſtred, or how or to what purpoſe were they baptized? They anſwer, that they were baptized into Johns baptiſme; which was proper enough, ſignifying that they in baptiſme profeſſed the Doctrine taught by John, ſealed to them p. 69by the adminiſtration of that Ordinance, but otherwiſe their progreſſe was not great, as having neither heard Chriſt himſelfe, nor his Apoſtles. The like of which was ſayd of Apollo, that he knew onelyonly the Baptiſme of John, Chap. 18.25. being inſtructed, or as Beza reads it, initiated in the way of the Lord, knowing little or nothing more of Chriſt then what John preached, and ſealed with his baptiſme.

So as to be baptized into any ones baptiſme, as in this place, into the baptiſme of John, ſignifies to profeſſe, and by the receiving of baptiſme to imbrace the Doctrine which John preached and ſealed with that ſigne, the prepoſition foreign, ſignifying the finall cauſe.

And indeed baptiſme ſeemes to have a threefold ſignification, one proper, which ſignifies immerſion or dipping, which from the effect is alſo called ablution, or waſhing: The other two tranſlations, as when it is taken for powring out the gifts of the holy Ghoſt, or when it is taken for the Doctrine which John delivered with the ſeale and ceremony accompanying it, as when it is ſayd, that Apollos knew nothing but the baptiſme of John, for new Doctrines had new Ceremonies accompanying them. After this in the next Verſes, ſcil. 4, 5, 6. Paul was ſo farre from bidding them to bee baptized in the Name of the Lord Jeſus, that hee taught them rather that thoſe who had received Johns baptiſme were duely baptized into Chriſt, and therefore had no need of a new baptiſme, but rather as a conſequence and due of it, might receive the gifts of the holy Ghoſt. For the fourth and fifth Verſes are ſpoken by Paul, giving a right account and narrative of the baptiſme p. 70of John with the ground of it, whereas the fourth Verſe, is commonly taken to be ſpoken by Paul to thoſe Epheſians, but the fifth to bee ſpoken by Luke, ſhewing what followed the word of Paul: whereas it plainely appeares by the Particles, foreign, which are adverſative, that both thoſe Verſes were ſpoken by Paul.

Verſe 4. Iohn verely baptized, &c. Verſe. 5. But when they heard this, His vero auditis, ſo as both theſe expreſſions were Pauls, teaching that thoſe who having heard Iohn had received baptiſme, were baptized into the Name of Chriſt, that is, as before were conſecrated or dedicated by baptiſme unto Chriſt. Then Verſe 6. begins the words of Luke telling the ſucceſſe of this diſcourſe: And when Paul had layd his hands on them, &c. ſignifying that Paul did nothing elſe after he had informed them that they were rightly baptized into the Name of Chriſt, then to lay hands on them, upon which followed the gifts of the holy Ghoſt, ſpeaking with tongues, and propheſying.

So as here is nothing of two baptiſmes, but a right explanation of Iohns baptiſme to be the Goſpel baptiſme, or baptiſme into the Name of Chriſt.

Ob. As for that they object, that foreign is a tranſitive, and expletive, and a note of tranſition, and ſo foreign expletive.

Anſw. The Anſwer is, That it may bee when foreign precedes not, but when foreign precedes, then no wiſe man will deny it to bee adverſative, and to correct the other part of the narration, as when Mark 14. Truely the Sonne of man goeth as it is written of him: But woe to him by whom the Son of man is betrayed: No man here will grant that in the firſt place Chriſt ſpeaks, and in the ſecond Mark.

p. 71Having thus vindicated the Ordinance of Goſpel-baptiſme from the miſtakes and objections againſt it, I might here make an end, but that the forementioned nameleſſe Author takes upon him to anſwer the objections brought againſt his novelty, ſeverall of which are certaine men of ſtraw ſet up by himſelfe to be the eaſier by his addreſſes overthrowne. As, that by this meanes we are robbed of our Chriſtendome. Againe, then ſo many ages have erred; alſo, that he is the firſt man that oppoſed it: Then, that Chriſt juſtifies and commands water baptiſme, Iohn 3. Mat. 28. How that place of Matthew which holds out by way of Inſtitution Goſpel baptiſme is to bee underſtood; I have formerly ſhewd alſo what a ſympathy & correſpondency there is between the inſtitution and the practice, the one being the Comment upon the other, and therefore ſhall trouble you no further with that which is ſufficiently cleared already, nor not at all with thoſe petty objections I told you of before, which he ſo eaſily formes and anſwers. That argument which hee frames againſt Baptiſme from Pauls not being Commiſſioned for it, and thanking God that he had baptized but very few, as Criſpus and Gaius, and the houſe of Stephanas, I have particularly conſidered and anſwered already, when I gave the expoſition of the greateſt part of that Chapter, ſcil. 1 Cor. 1. out of which it is rayſed, to which I referre the Reader, not affecting needleſſe repetitions.

But one objection would trouble him, if he would give it liberty, and let it have its ſcope, and himſelfe ſayes, it ſeemes to be the ſtrongeſt, which is the conſtant practice of the Apoſtles in this c…e not onelyonly before Chriſts baptiſme came in … …fter, as he ſays, p. 72as appeares by many places which hee quotes out of the Acts of the Apoſtles.

This Objection notwithſtanding doth not much trouble him, for he anſwers it eaſily thus; That the Apoſtles indeed did practice water baptiſme, but not from Chriſt but from Iohn, whoſe baptiſme they tooke up, and an outward ceremony of honour and account is not eaſily layd downe. This he helps himſelfe in, and proves by a parallell inſtance, to wit, that ſome of the Apoſtles uſed Circumciſion, and that, after the Aſcenſion of Chriſt, for Circumciſion was an honourable Ceremony uſed from Abrahams time, and ſo they could not abruplty lay it downe, but uſed it for their ſakes who were weake: and ſo in like manner the Apoſtles uſed the baptiſme of Iohn, or water baptiſme, &c.

This Objection that in his account ſeems ſo ſtrong, if he had dealt ingeniouſly he ſhould have beat it out thinner, and conſidered more particularly ſome of thoſe places in the Acts, and hee would have found that ſo generall an anſwer would ſcarce have ſerved the turne.

But I confeſſe in this place as well as in ſome others I have much adoe to keepe my ſelfe from queſtioning the moralls of theſe men more then their intellectuals. It is true that Paul did once uſe a liberty in circumciſing one, to wit, Timothy, as ye find, Acts 16. Paul was to viſit the Churches, and having a deſire to take Timothy along with him in that work who was wel reported of by the brethren he took and circumciſed him; Becauſe (ſaith the Text) of the Iewes which were in thoſe quarters, for they knew all, that his Father was a Greek: Leaſt therefore the brethren of p. 73the Circumciſion ſhould be ſcandalized in the converſe of a Gentile, the breaking downe of the partition wall being yet not ſo manifeſt as was needfull for the ſatisfaction of their ſcrupulous conſciences, Paul tooke the advantage of his Mothers being a Jeweſſe, and to avoyd the ſcandal and offence of thoſe brethren, circumciſed him.

But the ſame Paul, who to avoyd the ſcandall of ſome weake brethren, circumciſed Timothy (ſuch ceremonies as Divines uſe to ſay, having then a kind of indifferency in them not being yet honourably buryed) would by no meanes circumciſe Titus, Gal. 2.3. for when there were falſe brethren who might draw that liberty into an ill example, he would not be conſtrained by them to circumciſe Titus, or hee would not doe that upon any occaſion or ground, which they might prſently reproach him with, as varying from his principles, that he being the great Doctor and Preacher of liberty ſhould yet at Jeruſalem, and in the preſence of the Apoſtles, alter his practice.

And generally where this liberty was knowne and averred, Paul was zealous we know to defend it, as we ſee in the caſe of Peters eating with the Gentiles, and withdrawing afterwards, fearing them of the Circumciſion, Verſe 11, 12. and told him, that by his example he compelled the Gentiles to Judaiſme, which was intollerable, for even the Jewes by beleeving in Chriſt were delivered from the bondage of ſuch ceremonies, much more the Gentiles whoſe portion they never were: You ſee now the force of this parrallell in one part of it Circumciſion, let us compare it now with the other of Baptiſme.

Circumciſion was ſometimes adminiſtred, once p. 74(as we ſee) and but once that I know by the Apoſtles, after abſolutely refuſed, the reaſon and ground manifeſt, and given for the ſatisfaction of ſome Jewes that were in thoſe quarters, who not having ſufficient light about thoſe ceremonies would have beene ſcandalized to have ſeene Paul taken Timothy with him as a companion and fellow-worker uncircumcized; after this, and in another circumſtance, this was abſolutely refuſed as I have ſayd.

But baptiſme by water adminiſtred frequently by the Apoſtles and Miniſters of the Goſpel, to all Nations, to all ſorts, Jews and Gentiles, who were taught and inſtructed in it, to take it up upon the moſt ſpirituall and Goſpell grounds, to the moſt ſpirituall and Goſpell ends, and that from the beginning of the preaching of the Goſpell to this day, now above ſixteene hundred years together, without any interruption in any age, till the age of this Doctor, who boaſts of a particular felicity in adminiſtring this light to the World.

Here then I call Heaven and Earth to witneſſe whether theſe men deale equally and uprightly or no, in the way of their reaſonings and parrallels. To omit other things which will be confeſt by all men, as that not onelyonly Jewes, but Gentiles, were led into, and inſtructed in this practice of baptiſme by the Apoſtles, and that after the aſcenſion of Chriſt, when they would have the terme put to this water baptiſme, even after that, the Gentiles received it as a new thing and light from the Apoſtles Circumciſion was forbidden the Gentiles, and thoſe that would have Preached it to them were ſayd to bee troublers and ſubverters of their ſoules, Acts 15.24. but where ever they p. 75Preach't Chriſt among the Gentiles, they Preach't alſo this baptiſme either to Jewes or Gentiles, as a Goſpell and New Teſtament Ordinance, which was to continue as long as Preaching, even to the end of the World, Mat. 28. So Peter, Acts 2. had no ſooner Preach't and converted men, made them Diſciples, but he led them into the Doctrine and Preaching of Baptiſme, Verſe 38. Acts 8. Thoſe of Samaria and the Eunuch had baptiſme preach't and adminiſtred to them as a Goſpell Ordinance, and appendix of Preaching; ſo Cornelius, Acts 10. who wayted on Peter, to heare all things commanded of God, Verſe 33. was led with his Family into the Doctrine and practice of baptiſme by Peter.

For the ends of Baptiſme, every one knowes they were the ſame with the Preaching and beleeving of the Goſpell (this being nothing but another way of adminiſtration of the ſame Goſpell) namely, our union and communion with God in Jeſus Chriſt.

But then for the grounds of Baptiſme that they were Goſpell and ſpirituall (if any can be) the whole courſe of the Scripture ſhewes. Is not Faith in the Lord Jeſus, beleeving with all the heart, a ſpirituall and Goſpell ground? Muſt not that needs be a ſpirituall and Goſpell Ordinance that hath that for the riſe? But this is the ground and riſe of this Ordinance, Acts 8.37. To inſtance but in one place more, is not the receiving of the holy Ghoſt, a ſpiritual and Goſpell ground? Can that Ordinance be legall, and ſervile, and ungoſpell, that hath the baptiſme of the holy Ghoſt, for the riſe and ground of it? Yet ſo it was that this baptiſme by water (which they ſo villyfie as pretending to a Metaphiſicall Religion) after p. 76the root of their owne carnall and fleſhly wiſedome and not after the fooliſhneſſe of Goſpel adminiſtrations, which yet is wiſedome to thoſe that are perfect:) I ſay this baptiſme by water had for its riſe and ground, the powring out of the gifts of the holy Ghoſt: That ſpirituall Baptiſme being an appendix either a due to it when this went before, as Acts 2. Repent and be baptized, and yee ſhall receive the gifts of the holy Ghoſt; or elſe a ground and riſe of it, as here, the powring out of theſe heavenly gifts giving warrant or title for the adminiſtration of this ordinance.

But enough to ſhew the vanity and falſhood of theſe men in their argumentations and parrallells, who like Orators that manage an ill cauſe, make leaſt ſtay in the moſt important places.

And here I ſhould put an end to this diſcourſe of The Vindication of Goſpell Ordinances, having ſhown by generall grounds of Scripture, the reaſon of the thing it ſelfe, and a particular inſtance in a leading and prime Ordinance, to wit, baptiſme, that there are certaine formes and inſtitutions remaining with us, ſuited and proportioned to our ſtate, which are pledges of Chriſts love to us, tracts and wayes wherein hee delights to meet us, and meanes by which he conveys himſelfe to us in this ſtate of our Pilgrimage, Whilſt we are at home in the body and abſent from the Lord, whilſt we live by Faith and not by ſight, whilſt wee ſee in a glaſſe darkly, and not face to face, whilſt wee know in part and not as we are knowne. But leaſt any ſhould thinke that this tends to an undervaluing of the ſpirit of God, or a leſſening of his Empire (though no ſuch thing but the contrary is to be gathered out of all the premiſes) yet I am not unwilling by way of Corollary, p. 77and concluſion to this diſcourſe, to ſpend a few words particularly upon this ſubject; and to profeſſe before all the World, that nothing ought to be ſo dear to us, and ſo much eſteemed, and ſo much ſought for by us, as the acceſſes and influences of the holy ſpirit: That it is the ſpirit that leads us into all truth, it is the ſpirit that quickens, the ſpirit that comforts us, without which ſince our Lord went into Heaven, we had been left Orphans and Fatherleſſe: It is the ſpirit that ſearcheth all things, the ſpirit that inables to judge all things, the ſpirit by which wee live, in which wee walke when wee walke with God, and doe any thing that is agreable to his will; it is the ſpirit that ſeales us to the day of redemption, and witneſſeth with our ſpirits, that we are the Sonnes of God.

It is the ſpirit that hath done all the wonderfull things which the holy Scriptures record; it is the ſpirit that hath given boldneſſe in all ages to doe, and to ſuffer great things, for the Name and Teſtimony of Jeſus: If I ſhould purſue this Theame at large, there would be no end or meane found of the Encomiums and Elogyes of the ſpirit: It is the fellowſhip therefore and communion of the holy ſpirit which my ſoule breaths after, and longs for, above any thing imaginable. But that which I affirme is, that the ſpirit is communicated to us particularly, and eſpecially in ſuch Ordinances as we have been ſpeaking of: It was the ſpirit that ſtrove with the old World in the Miniſtry of Noah a Preacher of righteouſneſſe, and in the adminiſtration of the old Covenant the things they were taught and provoked to, were things ſpirituall, and they were ſayd to have the good ſpirit of the Lord to inſtruct them, Nehem. 9.10. p. 78Which was undoubtedly the reaſon, why the Saints of thoſe times breathed ſo much after thoſe Ordinances, which God had fitted to their preſent ſtate and capacity, as things in which the ſpirit inſtructed them, and God bleſt to them, to know more of his mind then all the World by any other way or wiſedome could doe: For the new and better Covenant under which ſtate and condition we live, the ſpirit is conveyed to us by certaine formes and inſtitutions of Gods owne inventing; Preaching is a great Ordinance in the hand of God for the conveying of the holy ſpirit, the Galatians received the ſpirit by the hearing of Faith preached, Galat. 3.3. And we know that generally all the great and famous converſions which are ſeene in the World, by which men are ſayd to be borne of the ſpirit, are adminiſtred by the Preaching of the Goſpell in the mouth of the ordinary Miniſters and diſpenſers of it, former times for the greater glory of the beginnings of the Goſpel had greater Harveſts, but the way of adminiſtration was the ſame; then at one Sermon there were added to the Church three thouſand, and whilſt Peter was Preaching to Cornelius and his friends, the holy Ghoſt fell upon all them that heard the word, but the way as I ſayd, is the ſame ever ſince, and it pleaſes God by the fooliſhneſſe of Preaching to ſave them that beleeve. And as the holy Ghoſt doth preſide the Miniſtry of preaching, ſo the ordinary Officers and Elders of the Church were ſayd to be made Overſeeers by the holy ghoſt to feed the Church of God which he had purchaſed with his own blood, Acts 20.28. And for that Ordinance for which wee have more particularly contended, Baptiſme, we are ſayd, by one ſpirit to bee all baptized p. 79into one body; and uſually the adminiſtration of the ſpirit accompanyed baptiſme, either after it as an appendix, or before it as a qualification for that Ordinance, as I have already ſhewed.

That therefore which makes mee contend for the holy Ordinances of God, and value them to that height, which through the grace of God I do, is that ineſtimable value and eſteeme I put upon the holy ſpirit of God, who is pleaſed to meete us in theſe tracts, and to offer himſelfe to us in theſe adminiſtrations.

But ſuch is the vanity and perverſneſſe of men, that to avoyd errours they runne ever into extremities: We ſee it in civill things, thoſe who have found the preſſures of the Tyranny of one man, thinke themſelves never ſafe till they have caſt off all Government, and runne willingly into Anarchy, or that which is next to that worſt Democracy, or the Government of the People. Whereas in all things (eſpecially in things of God and Religion) truth and right is that which lyes in the middle, as diverſe in its owne nature from either extreame, as one extreame is from the other. It were certainely abſurd in nature, becauſe it is our ſpirits that immediatly act our bodyes, for us to fall out with our blood, as with a groſſe and dul ſubſtance that we would have nothing to doe with, when as our blood is the Vehiculum of our ſpirits: And it is not leſſe abſurd for us in the preſent ſtate wherein we are, to cry out of Ordinances as of things groſſe and diſproportionable to a ſpirituall life and man, when God who knowes our temper better then we our ſelves, uſes them to convey his ſpirit by, and makes them tracts and wayes p. 80wherein he is wont to meet us. To Idolize and make a God of Ordinances, as if the opus operatum, rendred us ſpirituall and agreeable to God, as it hath beene the fault of Chriſtians in many ages, ſo it is the moſt uncomely and moſt unſprituall thing that can be, but for the avoiding of this folly and fault, to fling them all away as things not at all uſefull, becauſe not ſuitable to our carnall reaſonings about ſpirituall things, or capable of an abuſe, is an unſpiritualneſſe and uncomelyneſſe no leſſe great then the former. For my part, whilſt God is pleaſed by the fooliſhneſſe of Ordinances to ſave them that beleeve, I ſhall make it my indeavour to be in the poſſeſſion of them, and ſhall expect God in them, for whom onelyonly I deſire them; for others that count themſelves above theſe fooliſh things, it were well for them to learne, that the fooliſhneſſe of God is wiſer then men, and it will certainly be found their wiſedome (as I ſayd in the beginning) to become fooles, that they may be wiſe.

FINIS.