ALthough I descent from that opinion, which this discourse at least intimates; That the infants of believers are not capable of Baptism; yet I approve that moderation which is therein, earnestly persuaded in reference to communion in the worship of God, with all those, who give a fair evidence of their spiritual sonship, or New Birth, and so of their union with Christ in the spirit, though (in the sense of this Author) as yet unbaptised. joseph Caryl. The tenth of the 12 month, 1653. THE NEW BIRTH: In which is brought forth the NEW CREATURE. With a description of the true Marks and Characters thereof; which being manifested and declared, is the true and proper ground of visible Communion, in which the sons or children of God are to receive and own one another as brethren, although they differ (for want of Light) in some particular ORDINANCES. As many as are led by the spirit of God, they are the sons of God. Rom. 8.14. Sirs ye are brethren, why do ye wrong one another, Act. 7.26, Whereunto Is annexed a brief description of Antichrist, not only without men, but within them also. Little children, even now are there many Antichrists, 1 Io. 2.18 By R.B. An unworthy servant of jesus Christ, who desireth and prayeth for the unity of all Saints. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I pray thee let no strife be between me and thee, for we be brethren Gen. 13.8. London, Printed by W. H. for L. Blairlock, and are to be sold at Temple Bar, and by John Hancock in Pope's head Alley. 1654. To all true believing souls, who are begotten and born of God through the spirit; Rich: Bartlet wisheth grace, mercy and peace to be multiplied, etc. BEloved brethren, (for so I presume to call you, because we are the children of one father) although we may differ in our apprehensions, concerning some particular Ordinances. To you I dedicate this little book for this end, that there may be no strife between me and you, because we are brethren. Now, forasmuch as it is so pleasant a thing for * Ps. 133.1. brethren to live together in unity; my endeavour is to regain those that are otherwise minded, and for those that are like minded (a) namely to live in unity. to * Eph. 4.3. keep the unity of the spirit in the bond of peace; and upon that account I have published this little book, to show the true grounds of brotherhood, which is, the being children of one father, adopted by the same spirit, heirs of the same promise, joint heirs with the same Christ. And also by way of caution, I have laboured to persuade all true believing souls, that they take heed, that they reject not any of the children of their Father, because (peradventure) some have not attained to the like measure of knowledge with themselves, but rather to receive them, and labour with all meekness, to instruct them in those truths, which they are not enlightened in. That to the weak, those that are strong, may become as weak, that they may gain the weak, and not to keep at distance, from any gracious soul, because they know not so much as others, nor cannot declare so much as others; But to love own, and receive them, because they are born of God, as well as others; for although many a precious soul may bring forth but 30 fold, yet seeing it is good seed, and sown in good and honest hearts, let them not be despised by those that bring forth an 100 fold; for we shall find that among the sons of God, some babes some young men, some fathers, some aged in the holy understanding, some newly entered therein, yet all children. So that where we find the good seed sown in the good and honest heart, bringing forth good fruit, though in some more and some less, we should love and own them. For this we find to be the example of Christ, not to break the bruised reed, nor to quench the smoking flax, but to have much respect to the lambs and little ones that believe in him; which spirit may be upon, and in us all, is the prayer of the unworthy servant of Christ, and also yours for Christ's sake. Rich. Bartlet. London this sixth day of the 12 month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg. Feb. 13. in the year 1653. To the Reader. REader if thou be'st one of the new creation, and a subject of that Kingdom that consists of righteousness & peace, and joy in the Holy Ghost, I hope thou wilt accept of my small mite, cast into thy hand; for although it is but small, yet I hope it is good seed, and I do assure thee it is not in the least intended by me, to be the seeds of contention, but that which tends to peace and unity, and to this end I have sown it and dispersed it abroad, hoping by the blessing of God, when it falls upon good & honest hearts, it will bring forth good fruit; and although it may not bring forth an hundred fold, yet if it bring forth but thirty fold, I shall rejoice, and think my labour well spent. But if thou be'st one that is in the strife and contention, smiting thy fellow servants, either because they know more than thou or because they know not so much as thou, than my prayer is, that the spirit of the Lord Jesus may meet with thee, and turn thee out of that way, lest in thy persisting therein, the Lord should come upon thee, before thou art ware, and find thy feet * Or to hate thy brother without a cause. Mat. 5.22. swift to shed blood, because the way of peace thou hast not known, and shall deal with thee, according to what he hath threatened in Mat. 24.51. But I shall leave what I have written to the Lords disposing, and thy consideration. R. B. THE NEW BIRTH, etc. John 1.12, 13. But as many as received him, to them gave he power (or (a) Hoc jus. privilege) to become, or (b) Fieri. to be made the sons of God, even to them that believe on his Name: Which were borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. THE Evangelist St john having in the beginning of this Chapter declared the Eternal power and Godhead of the Lord Jesus Christ, as verse 1, 2, 3. he afterwards cometh to treat concerning his manhood, as verse 14. compared with the 11. in the 14 verse, we shall find that the word which was in the beginning with God, and was God, was made flesh, and came and dwelled amongst us; and therefore in the 11 verse, it is said, he came unto his own, but his own received him not. He came unto his own, that is, to the jews, his own peculiar people, he came to his own Nation, the place which he had chose for to set up his name; and therefore the word is in the Neuter Gender. (c) Ad sua venit. But his own received him not, that is, his own people of that Land, did not receive him; and therefore the word is put in the Masculine Gender; (d) & sui eum non exceperunt. so that his own people the jews, the seed of Abraham, according to the flesh, which were his by the old Covenant, made with them, they received him not: So that the Apostle's words were made good, * 1 Cor. 2.14. That the natural man receiveth not the things of the spirit of God. But there were some of the seed of Abraham according to promise, they that were true Isralites indeed, those that were borne (not only of blood, and of the will of the flesh, and of the will of man, but) of God; which persons did receive Christ, and are declared in the words of the Text: But as many as received him, to them gave he this privilege, etc. In the words of the Text, you may observe these four particulars. 1. Four particulars in the Text. That there are certain persons, to whom the Lord Jesus hath, and will give this power and privilege to be made the sons of God. 2. You may observe, who those persons are, to whom Christ hath, and will give this power and privilege to; and they are those that receive him: But as many as received him, to them gave he, etc. 3. You may observe who they were that did receive Christ, and had this privilege given, and those were such as believed on his name; to them gave he this privilege, to be made the sons of God [even] to them that believe, etc. 4. You may observe who or what these persons were, that did believe in the name of Jesus Christ, and they were those which were borne of God. Even to them that believe on his name, which were born (not of the will of man, but) of God. Now from these four particulars, 3 Things very considerable. there is this very considerable. 1. That those that have this privilege to be made the sons of God, are those that receive Christ. 2. Those that receive Christ are those that believe on his name. 3. Those that believe on his name, are those that are born of God; [so that] From the new birth, Note. persons come to believe one the name of Christ, and through believing, they come to receive Christ, and by receiving of Christ, they come to have the privilege of being made the sons of God. Now although many truths might be raised from the words thus opened; yet I shall at this time, mention but one by way of Doctrine, which may be most suitable to the purposo herein intended; and that is this. Doct. That true believing on the name of Jesus Christ, (by or through, which a soul doth receive Christ with the privileges aforesaid) is a true and infallible Character of a son of God, or of the New Birth. And this truth ariseth in the words, from a twofold consideration. 1. The truth of the Doctrine from two considerations in the text. From the consideration of what those persons were, that did receive Christ, and had the privilege of being made the sons of God; and they were them that believed on his name; so upon that account believing is a mark or Character of sonship. 2. Considering that those, that did believe in the name of Christ, were such that were born of God, and upon that account, believing is a character or mark of the New Birth. Now in the handling of this Doctrine, I shall take this method. 1. The Doctrine opened 3 particulars. To show what is to be understood by the New Birth, or to be born of God. 2. I shall give a description of the sons or children of God, which are begotten and born in this New Birth. 3. I shall show how true believing in the name of Jesus Christ is an infallible character both of the new Birth and sonship. 4. I shall endeavour to show what use may, and aught to be made of the whole, by all the people of God. 1. What the new Birth is, or to be born of God. 1. Birth or being born, What birth or being borne doth signify in 2 particulars. it imports a begetting, and bringing forth of that which is begotten or conceived; or 2. It is the time wherein a child or Infant hath its first beginning in the world; and this is called the birth or time of its being borne: and this the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify, and cometh from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to beget or create and bring forth. But my purpose is not now to speak of that which is born of the flesh and is flesh: But of that which is born of the spirit, and is spirit. And this spiritual Birth, is that which I call the new Birth, or being borne of God. And first I call it the new Birth, 3 Reasons why the spiritual Birth is called new. for these reasons. 1. Because it is begotten and created in a soul, after the birth of nature; for saith the Apostle Paul; in the 1 Cor. 15.46. That was not first which was spiritual, but that which is natural, and afterwards that which is spiritual; and therefore it is called the new (e) Regeneratio (or) new Birth. Birth, in Mat. 19.28. And a being born again, john 3.3. 2. Because that which is begotten and born in this new birth, is a new creature. 2 Cor. 5.17. 3. Because it is called the new man. Eph. 4.24. and Col. 3.10. Secondly, it is called the being born of God, for this reason. Because that God by his spirit doth beget and create, and bring forth this new creature in a soul, and this work of God's spirit, is put in opposition to natural births, and therefore it is said in the Text, not of (f) ex sam guinibus, it is in the plural number, to show that natural births do proceed both from the male and female. bloods, nor of the will of the flesh, nor of the will of man, but of God. Having showed what the new Birth is, and what it is to be born of God: I shall in the next place, give a brief description of the new creature, which is begotten and born of God in this new Birth, and I shall define it thus. That it is a divine being, A description of the new creature. called the new man, which the Lord by his spirit hath created and implanted in a soul, after the image of himself, in righteousness and true holiness. Eph. 4.24. compared with Col. 3.10. So that as it is said of the first Adam, that he begat a son in his own likeness, Gen. 5.3. after his own image. Why so the Lord by his spirit doth beget sons in his likeness, and after his own image; therefore saith the Apostle Paul, as we have born the image of the earthy, we shall also (by this new birth) bear the image of the heavenly. 1 Cor. 15.49. Qu. But what is the likeness and image of the spirit of God, according to which, the new man is created? An. I answer, first negatively; What the Image of God is not. That it is not the changing of him into the image of corruptible man, and to birds, and to fourfooted beasts, and creeping things. Rom. 1.23. as some profanely have done, in drawing of the image or similitude of the Holy Ghost, like to the picture of a Dove. But secondly, I answer affirmatively, What the likeness of the spirit of God is. that by the image or likeness of the spirit of God, is to be understood those holy and blessed graces, by which he is pleased to manifest himself in the holy word of God, as namely righteousness, holiness, * Gal. 5 22, 2, 9 love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, with many others, that might be reckoned up, which indeed are as it were the very nature of the spirit of God. And those graces of the spirit aforesaid, they are as the engravings of a signet or seal, which being set home by the power of God upon a soul, (as a signet upon a seal of wax) it stamps its own image, and begets its likeness; so that a soul receiveth grace for grace, holiness, John 1.16. for holiness, love for love, faith for faith, and so of all the rest of the graces of the spirit: And these holy and blessed graces; they are called the fruits of the spirit, in Gal. 5.22, 23. That is to say, the spirit of God is the good tree upon which they grow, according to the saying of Christ; a good tree bringeth forth good fruit. Mat. 7.17. God's spirit is the root from whence true faith, or any other grace doth flow. So that if any desire to know from whence true grace doth proceed; whether it be love to God, or love to his people, or whether it be true faith, by which any receive Christ, and have the privilege of being made the sons of God, or whatsoever grace it be; why it may be seen that it doth evidently appear from the word of the Lord, that it is the proceed and product of the spirit of God, and cannot be expected from any other root; for men do not gather Grapes of thorns, nor Figs of thistles; no more can true faith, Mat 7.16. or any other grace, proceed from any thing whatsoever, besides the spirit of God. Thus I have given some hints of the new creature, and as it were described the image and form of the new man, which is begotten and born of God in the new birth. And so I come to the third particular, namely, that true faith in the name of Jesus Christ, True faith is a certain mark of the new Creature. is an infallible Character both of the new birth, and new creature. And in the handling of this particular, namely, to show the true character of sonship, or of the new birth, I might make use of all the graces of the spirit, which are begotten and born in a soul, in this new birth; but I only name faith or believing, because it is only mentioned in the Text; not but that I believe all other graces are included, and do accompany true faith, wheresoever it is; as shall be shown in its due place. But for the proof of the thing in hand, namely, that true faith is a Character of sonship, and of the new Birth, is plainly held forth in the words of the Text, as may clearly appear by proposing of this query; and that is this. Querie. By what mark or Character may we come to know a true son of God, or one that is borne in the new birth; why the Text giveth this answer that those that were made the sons of God, were them that believed in his name; so that wheresoever we find true faith in any man or woman, we may be confident that man or woman is a child of God. Secondly, the Text tells us, that true faith and believing, is a certain character of the new birth, as appears in these words, them that believe in his name, (are those) which were born of God. And the Apostle john doth fully confirm the truth of this in the first of John 5.1. Whosoever believeth that jesus is the Christ, is born of God, whether it be male or female, Col. 3.11. Gal. 3.26. compared with 28. jew or Gentile, bond or free, high or low, rich or poor. And moreover, this truth may be proved by this argument, namely, that the spirit of the Lord, in this new Birth, is the root and tree from whence faith springs, and upon which it groweth, as hath been already proved: And Christ tells us, in Luk. 6.44. that every tree is known by his fruit, and that for this reason, that a good tree cannot bring forth corrupt fruit, neither can a corrupt tree bring forth good fruit. So in like manner, the corrupt natural birth, cannot bring forth the spiritual new man; nor the spiritual new birth, bring forth the corrupt old man; John 3.6. But that which is born of the flesh, is flesh, and that which is born of the spirit, is spirit: So that wheresoever we find faith, which is a spiritual grace, it is a certain character that there is the spiritual new birth, from whence it springs. Now having proved that true faith and belief on the name of Jesus Christ, is a true mark and character of the sons of God, and of the new Birth, I might take occasion to show what is to be understood by the name of Christ; And secondly what it is to believe one his name. But I shall not enlarge upon this; but rather come to show of what use the Doctrine, as it hath been opened, may be to all the people of God: Only in a few words briefly, to give you my understanding cocerning the same. And, What is to be understood by the name of Christ. first by the name of Christ, is to be understood whole Christ, that is, whatsoever he is in respect of his Godhead, or in respect of his Manhood, whatsoever he is in himself, or whatsoever he is unto others, is comprehended in his name. And therefore in this Chapter, out of which the Text is taken, we shall find that he is called the word, which name or title doth include his eternal power and Godhead, as in the 1 verse, In the beginning was the word, and the word was with God, and the word was God. 2. It also includes his Manhood, as in verse the 14. And the word was made flesh, so that in short, the name of Christ may be thus defined, that he is what he is, that is to say, he is what he is in himself, that he is what he is to his people, that he is what he is to his enenemies. And this we find to be the name of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 3 of Exodus 14. (g) Or according to the Heb. I will be what I will be. I am that I am; which name Christ applieth to himself, in the 8 of john 58. before Abram was I am: And this is that every one that cometh to God, must believe according to that in the 11 to the Hebrews and 6 verse. He that cometh to God, must believe that he is. 2. What it is to believe on his name, is to make all Jesus; Christ the only object of our faith. Now I shall show what the word believe doth signify, and import, and then shall come to the uses, that the Doctrine holds forth. The word doth properly signify, when it is spoken in relation to Christ, a faithful believing of him, a putting our trust and confidence in him, and to commit all to him. So now I have done with the doctrinal part, and shall proceed by way of use. And the first is this; If this be so, that true faith and believing in the Lord Jesus Christ, be an infallible character and mark of the new Birth, and of the sons and children of God, as hath been plainly proved. 1 Use. A use of information. Why then it may inform all true believers, that they are brethren. And this doth clearly appear from the Doctrine, as it hath been opened; that all true believers are those that are born of God, and all that are born of God, are the sons of God, All the sons of God are brethren. and all that are sons of God, must needs be brethren; for this is the true and proper ground of brotherhood, the being children of one father, and upon this account the ten sons of jacob, did declare to joseph, that they were brethren, by being the sons of one man. Gen. 42.13. Now, forasmuch as true faith is a character of the new Birth, and of sonship, and sonship the true ground of brotherhood; it will undeniably follow, that where true faith is manifested, they are sons of God; and upon that account we ought that are believers to own them to be our brethren. Quest. But then the question will be, how is true faith manifested? 1. I answer in two things, Faith manifested in two particulars. first by confession with the mouth, as in the 10 Rom. 10. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. 2. Faith is declared by good works, as in the 2 of James 18. I will show thee my faith by my works. But what are the good works that the Apostle doth here mind to manifest faith? why they are employed in the 15, 16 verses, That if a brother or sister be naked, and destitute of of daily food, to feed them, and to clothe them; and not only to say, be filled and be warmed, and not to give them that which is needful for the body. And comparing this with the 27 verse of the 1 Chapter. We, shall find That pure religion and undefiled before God and the Father, is this; to visit the fatherless and widow in their affliction, and to keep himself unspotted from the world. And thus I have showed you how true faith is manifested, namely, by confession and good works; and where faith is thus manifested in or by any persons, it is a visible mark of their sonship, and therefore ought visibly to be owned as brethren; and I shall say to every believing soul, as Peter did in another case, concerning the believing Gentiles, in the 10 of the Acts 47. Can any forbid water, that these should not be baptised, that have received the Holy Ghost, as well as we. So say I, can any forbid that those should not be owned our brethren, that are the sons of God as well as we. But it may be objected by some, 1 Ob. that the Scripture tells us, that those that believed were baptised, and the Scripture putteth faith and baptism together, and we cannot judge persons visibly to be our brethren, until they have submitted to Christ by baptism. To this I answer, An. that although baptism be commanded by the Lord Jesus Christ, for every believer to practise after faith received, and not to be neglected when the Lord giveth them light, to see it to be their duty according to that in the 22 of Acts 16. Arise, why tarriest thou. Yet I never read in Scripture, that the Lord Jesus did ever declare baptism to be the great character of the new Birth, or being born of God: Neither do I find, that the Lord doth limit persons that have received precious faith, that because they are not enlightened in their duty, to be baptised, that they must not therefore practise that which they are enlightened in, and persuaded of, and that because some of the sons of God are babes, and know but little (it may be) in some particular Ordinances of Christ, that therefore they must not be owned to be brethren, by those that know more. And certainly if the Lord doth not limit persons in this particular, Men ought not to limit where God doth not. men ought not. But God doth rather command the contrary, in the 14 Rom. 1. Him that is weak in the faith receive ye. If they have faith, though but weak, they ought to be received, and to walk so far as they have attained. Phil. 3.16. But it may be further objected, 2 Ob. that the persons before spoken of, do not only neglect a duty in that they submit not to Christ by baptism, but they uphold a tradition of man, which is not where commanded in the word of God, namely the sprinkling of Infants, which is a relic of Antichrist, and shall we own such to be brethren? To this I answer, 1 An. that the upholding of one Antichristian point, (for want of light) doth not disannul persons to be the sons of God, and therefore not uncapable to be our brethren. But we find in Scripture, that there were some that did hold an Antichristian point, (for want of light) which were commanded to be received and owned as brethren, in the 14. Rom. 1. The Apostle commandeth, that those that were weak in the faith should be received. Now the question is, wherein the weakness of their faith did consist; why it doth appear in the following verses, it was in this, that they did observe days and meats, which Ceremonies Christ had abolished and made void by his death. Now, to observe those things after the death of Christ, which were abolished by the death of Christ, such an act doth in the tendancy of it, deny Jesus Christ to be come in the flesh, and whosoever denyeth Christ to be come in the flesh, is an Antichrist. 1 john 4.3. But this being for want of light, the spirit of God would have the Saints to bear one with another. 2. 2 An. I answer, that those that believe in Jesus Christ, and yet for want of light may hold some things which in the tendancy of them may be Antichristian; This aught to be a motive to prevail upon those that are strong, to own and receive them, that they may * 1 Thes. 5.14. 1 Cor. 15.1, 1, 2, 3. Reader, for further satisfaction, concerning this particular; I shall refer thee to a little book called the Storehouse, published by Mr Jesse; in which I conceive, all objections that may be thought on are made and answered, from page 93. to 12●. support them that are weak and inform them better in the things of God. And thus much at present by way of information. In the next place; if this be so, that true faith in the Lord Jesus, be a true character of the sons of God, why then in the second place, it may serve for a use of exhortation to all true believing souls, to own and receive one another as brethren; yea, although many of you may come short (for want of light) both in the knowledge and practice of some things, pertaining to outward form and order; and that for these reasons following. 1. God hath received him, Rom. 14.3. And he hath received Jesus Christ, through believing, John 1.12. Now I would desire every soul to consider this; hath God received a soul to be his son, and shall we deny him to be our brother? And further, I desire this may be seriously weighed in the fear of the Lord. If that God hath received every believing soul to be his fon; why then this followeth, that If sons, than heirs, heirs of God, and joint-heires with Christ. Rom. 8.17. 1. The children of God are heirs; what heirs? heirs of God: this may be understood in a double sense. 1. The sons of God are heirs of God in a twofold respect. They are heirs of God, in regard that they are begotten and born of him. 2. They are heirs of God also, upon this account, in that they have right and title to all that God is, and all that God hath; and therefore saith David, The Lord Jehovah is the portion of mine inheritance. Psal. 16.5. And joint-heirs with Christ, that is, whatsoever Jesus Christ hath right and title to, every believing soul hath the same: And we shall find that this is consented to, and desired by Jesus Christ; as I shall instance in a few particulars. We shall find in the 17 of John 20, 21. That this is the prayer of Christ for those that believe in him. 1. That as the Father and Christ is one, so they may be one in them. 2. That the same Glory that the Father gave to Christ, Christ hath given to them. 3. That the same love that the Father loveth Christ withal, he also loveth them. 4. It is the will of Christ, that where he is, they may be also. Now upon all these particulars, let every every believing soul seriously consider. 1. Note. Is every true believer one with the father and the son? And shall not we own them to be one with us. 2. Will Christ give them the same honour, glory and esteem that his father gave him? and shall we so much dishonour them, as not to own them to be our brethren. But what was the glory that the father gave to Christ, why it was a great weight of glory; for the word in the Hebrew (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from a root that signifieth a heavy weight; and therefore the Apostle Paul in the 2 Cor. 4.17. calleth it an eternal weight of glory, that is, the father gave Christ abundance of glory, honour and esteem. Why so Christ will give to every believing soul, abundance of glory and honour, even as much as they are able to bear. Therefore we ought not to slight those that Christ so highly esteemeth. 3. Hath the father loved them, as he hath loved Christ, and shall not we love them? certainly we ought, for Christ commandeth believers to love one another. John 13.34. 4. Is it the will of Christ, that they shall be where he is, and shall we think much, to let them be where we are? Will Christ let them be with him, to all eternity, and must we (if ever we enter into the joy of the Lord) be with them also; and dare we not own them while they are here? But again, Christ saith, he will that they be where he is: Why we profess Christ to be with us, and if we deny any true believing souls to be owned and received by us, do not we as much as in us lieth, (contrary to the will of Christ) deny them to be where Christ is? And now, O believing souls, doth God and Christ, so dearly love and esteem you: O then consider what is your duty, and mind what the spirit of God saith unto you; in the 1 John 4.11. If God so loved you, ye ought also to love one another. And that I may prevail upon believing souls, (if the will of the Lord be) to perform this duty, I shall offer to their consideration these particulars. 1. John. 13.35. That by loving one another, you declare yourselves to be the true Disciples of Christ. 2. 1 JOhn 5.1. By loving one another, you clearly manifest that you love God. 3. By loving one another, Rom. 13.8.10. you pay the debt that is due to each other by the Law of God, and if it be not paid, you will one day be arrested for it. 4. 1 John 4.20. If ye do not love one another, you will appear to be liars, if you say ye love God. 5. 1 John 3.15. Those that hate their brethren are accounted no less than murderers by the spirit of God. And further let me offer to your consideration, Gal. 4.29. That there is enough of them that are borne after the flesh, to persecute them that are born after the spirit. There was an * Gen. 27.41. & 21.9. Esau to hate jacob; and there was an * Gen. 27.41. & 21.9. Ishmaell to mock Isaac; and there was a * 4.8. Kaine to slay Abel. And therefore the Children of God have small reason to persecute one another, and to disowne and cast off each other. But I shall conclude this particular, with the words of the Apostle, Gal. 5.15. If ye by't and devour one another, take beed ye be not consumed one of another. And thus I have laid down divers considerations and motives, to persuade true believers to love, own, & receive one another, and now I shall proceed to a third use from the doctrine, which is as followeth. Use. A third use from this Doctrine, may be to reprove sharply, all those that do deny those persons to be their brethren, that do visibly manifest true faith in them, and do keep at a distance from many precious souls, because they are not enlightened in every particular with them in outward form and order; and also it may justly reprove those that do rather make an outward conformity to some particular Ordinances of Christ, (to wit Baptism or laying on of hands; which many thousands of gracious hearts are not yet persuaded of) a greater character of a Child of God, then true and spiritual grace manifested. But such mistaken grounds as these, is to be feared, is too much like the case of the Pharisees, in Mark 7.5. Who were offended at the Disciples of Christ, for eating of meat with unwasnen hands, for which Christ sharply reproves them in the 6 verse; not but that it was lawful to wash before they eat. But this was their evil, in that they went about to limit and bind the Disciples by a tradition of men, which God never bound them to. Why so I could wish that it could not be truly said of some in these days, in another case: As namely, those that by no means will admit of any persons into communion & fellowship with them, (though never so holy and precious) before they are baptised; not but that it is lawful for persons to be baptised before. But to limit and bind up persons though never so gracious, from communion, till they are baptised, is a tradition of men. So that as the Pharisees would bind the Disciples from eating, till they had baptised their hands. So those persons in like manner do bind up, or keep off many of the Disciples of Christ, from walking in those Ordinances of Christ, * (viz) with them. which they are enlightened in, until they are baptised. But saith Christ, full well ye reject the command of God, that ye may keep your own tradition. I could hearty wish, it could not truly be said of some in those days, that they reject the command of God, (namely, in refusing to own and receive precious souls upon the manifestation of faith) that they may keep their own tradition, that is, to limit persons that they must of necessity be baptised before they are owned and received into fellowship and communion. Which limitation, I find not where in all the whole Scripture. But it may be objected and said, Ob. that baptism is the first Ordinance to be practised next after faith, and therefore the Scripture saith, believe and be baptised. To this I answer in the first place. 1 Ans. It is true, the Scripture saith, believe and be baptised; but the Scripture doth not say, that a person that believeth, must not practise any Ordinance between faith and baptism; for if it should be so understood, than a person must not pray, nor hear, nor read after believing, till he be baptised. But secondly, I answer, that in my understanding, 2 Ans. that is the first Ordinance to me, which I know first, and whatsoever Ordinance the Lord is pleased by his spirit, to enlighten a soul first in, why in the practice of that Ordinance, that soul ought to walk, according to what he hath received, and not to neglect his duty in what he doth know, and is persuaded of, because he doth not know all; for in my understanding, it is a very dangerous principle, that because a soul doth not know every thing, he must therefore practise nothing. But for further answering of objections of this kind, I shall refer the Reader to the Storehouse, published by Mr jesse, as aforesaid. Thus having finished the 3 Use, which was by way of reproof; I shall in the 4 place add a few words, by way of comfort and consolation, and shall draw to a conclusion. Use. If this be so, that true faith in the Lord Jesus Christ, is an infallible character of the new birth, and of sonship, and also, if that those that are sons, are heirs of God, and joynt-heires with Christ, as hath been made appear, although it may be that many are not enlightened in some particular Ordinances, yet to every such believing soul, this Doctrine speaks comfort (that although it may be many of the children of your father, will not own you to be their brethren) yet God doth own you to be his children, and will give you an inheritance amongst them that are sanctified. * Acts 20.32, & 26.18. And now I shall lay down a word of caution, because I would not be mistaken in what I have written, and shall for this present conclude. And the caution is this. That as I desire to love and own all those that fear the Lord, and believe on his name, although they may not be enlightened in every duty, they ought to perform; yet that they would take heed that they neglect no duty, that they are enlightened in, for as it is a sin of hypocrisy in any person to practise that outwardly as a duty to Christ, which he is not persuaded of in his heart to be his duty: So it is a great sin of slighting the Lord, and his commands, when a person shall neglect the practice of any duty, that the Lord hath enlightened him in. Therefore walk according to what ye have attained, and in God's due time he will reveal more. A brief description of Antichrist. HAving showed you the new birth, and the marks and characters thereof, I shall now lay down a brief description of Antichrist, which is much cried down in pretence by many in our days; and for the better laying of him open to public view, I shall give you some hints of the signification of his name. And for so doing, I shall take the word in pieces, and show you what it properly imports. First, I shall show what the preposition anti signifieth. And secondly, what Christ signifieth. 1. The preposition anti, it signifieth [for, or in stead of] as in Mat. 2.22. and secondly it signifieth contrary to, or an adversary against. 2. Christ signifieth anointed, and answered to the Hebrew word (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah, as John 1.41. So that the word being put together, and taken according to the first interpretation of the preposition anti, it signifieth [for, or in the room and stead of Christ] and according to this signification, Antichrist is that which is set up in the room and stead of Christ, and upon this account he is called the man of sin; who opposeth and exalteth himself above all that is called God, or that is worshipped, so that he as God, sitteth in the Temple of God, showing himself that he is God. 2 Thes. 2.3, 4. So that whatsoever is set up in the room or in stead of Jesus Christ, whether it be within us, or without us, whether it be that which is good in itself, or whether it be that which is bad in itself, if set up in the room of Christ, it is Antichrist. 1. If it be that which is bad in itself, set up in the room or stead of Christ, it is without dispute Antichrist. 2. But secondly, if it be that which is lawful and good in itself, set up in the room of Christ, it is also Antichrist. We have a clear emblem of this, in the Brazen Serpent, which was erected and made by Moses, Num. 21.8, 9 And was broken to pieces by Hezekiah, as in 2 Kin. 18.4. Now concerning this Brazen Serpent, there is observable these particulars. 1. That it was ordained and appointed by God, to be set up. 2. It was of singular use, to heal and save alive, those that were bitten by the fiery Serpents. 3. It was an eminent type of Christ. john 3.14, 15. But notwithstanding, when the people set this appointment of God (which was so useful and good for the people) in the room of God, and when they set that which was but a type of Christ in the room, or in stead of Christ, you see it was broken to pieces by Hezekiah, and the spirit of God doth justify him therein, and saith, he did that which was right in the sight of the Lord, because it was in the room or stead of God. Why so any ordinance or appointment of Christ, (whether it be baptism, or Church-fellowship, or breaking of bread, or whether it be our duties and performances) set up in the room of Christ, is Antichrist. But it is further to be observed, that when Hezekiah had broken the Brazen Serpent, he called it (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehushtan, that is, a piece of Brass, by which name he showeth, that in itself it was but a piece of brass, and had no deity in it, and therefore not to be adored and worshipped. Why so the holy and good ordinances of God, through which (in the right use of them) the Lord doth manifest himself, yet if set up in the room of Christ, and made the great characters of a soul's happiness, which at the last, to such as so set them up, they will prove to be mere Nehushtans, as sounding brass and a tinkling cymbal. Thus having spoke briefly to the first particular, I come to the second. In which is to be remembered, first, that the Greek preposition anti, signifieth against, or an adversary to: And secondly, that Christ signifieth anointed, to show unto us, that Jesus Christ is Gods anointed, and not only so, but all that are Christ's, every true believing soul is the Lord's anointed, 1 john 2.20, 27. only here is all the difference, Christ is anointed above his fellows. Psal. 45.7. So that according to this interpretation, the word doth signify, that whatsoever is contrary to, or an adversary against the Lord's anointed (to wit) Christ and those that are Christ's, is Antichrist; whether it be any thing against Christ within us, or whether it be any thing against Christ without us; whether it be that which is against Christ at Rome, or against Christ in England; whether it be any thing against Christ in a Nation, or against Christ in a Congregation: Antichrist is Antichrist, wheresoever it be. Thus having given a brief description of Antichrist, and the signification of his name; I shall endeavour to make a little improvement thereof, by way of use. And seeing we live in the last times, in which are many Antichrists, I conceive it may not be amiss, to exhort all persons in general, and in particular, seriously to examine, whether there be not more or less of Antichrist in them, or set up by them. And the reason why I press this duty, is this. Because that I do hearty wish and desire, that persons would not only labour to throw down Antichrist without them, but also to be as zealous and willing to throw down Antichrist within them. For when persons do labour to throw down Antichrist at Rome, and to throw down Antichrist in England, to throw down Antichristian powers, and Antichristian Ministry, and Antichristian maintenance, and many other particulars, that might be named; and yet all this while, have a spirit of Antichrist within them, and by the power thereof, to throw down Antichrist without them, it is no more, then for Satan to cast out Satan. But it may be, most persons to whom these presents shall come, will be apt to justify themselves, and say, we have not an Antichristian spirit, and therefore this doth not concern us. Well, if it be so, I shall rejoice; but yet notwithstanding, because it is the property of Antichrist, to pretend that he is for Christ, and although he be a minister of Satan, yet he doth transform himself into an Angel of light; I shall therefore propound some particular, which through the blessing of God, may help those whom it may concern, to know whether Antichrist be in them or no: And first it is to be remembered, that whatsoever is set up in the room, or instead of Jesus Christ, is Antichrist; and that being remembered, I would begin first, with a covetous worldly minded man, which hunteth for the world, as a ravening wolf for his prey, and the world he must have, though with never so great oppression of the poor, and yet it may be, pretend for Christ too. Now let such an earthly minded man examine, in truth, whether his covetousness doth not reign and rule over him, in stead of Christ, and whether he doth not set the Idols of his covetousness in his heart, instead of Christ; and * John 12.5, 6. Judas-like, had rather have the bag in his hand, than Christ in his heart, and yet pretend for the poor. The like might be said of pride, where that reigns, and passion where that reigns, and voluptuousness where that reigns instead of Christ, all which is Antichrist, and upon this account, we may conclude with the Apostle john, that even now there are many * 1 john 2.18. Antichrists, who Dives-like, are clothed in * Luke 16, 49, 20. purple, and fine linen, and far deliciously every day, when poor Lazarus lieth starving at their doors. I shall come in the next place to examine the legal professor, who it may be can say, I thank God I am not as other men are, extortioners, unjust, adulterers, proud, and passionate: but on the contrary, I fast twice in the week, and give tithes of all that I possess; and pray oft, and give alms to the poor, and many other things. But will you say, this is Antichrist too? I answer, that those duties in themselves, are not Antichrist, but when they are put in the room of Christ, and set up as a man's righteousness, and to make them his saviours; this is Antichrist, for Christ is the only saviour of them that believe, and not men's duties and performances. I have only one particular more, concerning this first branch of Antichrist, which I could hearty wish, if it were the will of the Lord, that there might be no cause to mention it; but so it is, that when the sons of God are met together, this Antichrist also cometh amongst them, and sitteth in the Temple of God; and by his power even in the children of God themselves, causeth them to exercise dominion over each others faith, and causeth as it were, Ephraim to envy judah, and judah to vex Ephraim: But God hath promised, that the envy of Ephraim shall departed, and then they shall not vex one another any more. And thus I have done with the application of the first branch of Antichrist. And now I come to make some application upon the second branch, which is this; That whatsoever is contrary to, or an adversary against the Lord's anointed, (to wit, Christ and all that are Christ's) is Antichrist. Now for the further opening of this particular, I shall show you, that as the Greek preposition anti doth signify, contrary to, or an adversary against, that it doth agree in signification with the Hebrew word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan, and this the Apostle Paul plainly showeth, in the 2 Thes. 2.9. speaking of Antichrist, the man of sin, whose coming (saith he) is after the working of Satan; so that if we look how Satan works, why after the same manner Antichrist doth work, and they are both as one. And this word Satan or Antichrist, it is applied in Scripture, sometimes to the Devil, as he is an adversary to Christ and his people. Sometimes to wicked men, as they are adversaries to Christ or his people. Sometimes to good men, when they act evilly against Christ or his people. 1. It is applied to the Devil, as he is an adversary to Christ, as doth appear by many Scriptures, as Mat. 4.8. compared with 10 of Luke 22.3. See also Revelations 12.9 and 20.2. 2. This name is applied to the Devil, as he is an adversary to the children of God, as may be seen from Job 1.6. to the 7 verse of the second chapter. Also 1 Pet. 5.8. 2. It is applied to wicked men, which are adversaries to Christ or his people; as in the 1 Kin. 11.14, 23, 25. In all which places, that word which is translated adversary in the English, it is in the Hebrew, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan. 3. It is applied to the children of God themselves, when they act evilly; as in Mat. 16.23. we may find, that when Peter, one of the Apostles of Christ, began to rebuke Christ, telling him, that it should be far from him, to go to Jerusalem, to suffer many things of the Elders and chief Priests and Scribes, and be killed, and be raised again the third day, saying, these things shall not be unto thee. Now this his speech being so contrary to what Christ came into the world for, and also in that act, he being such an adversary to all those that Christ came to die for, as well to himself as to others; Christ turned and said unto him, get thee behind me Satan, as if he should have said, get thee behind me, my adversary, thou art an adversary to me, and an adversary to thyself, and to all my people, in what thou hast done, thou art Antichrist to purpose. Now concerning these three particulars, I shall not so much at present mind the first and second, because this book is dedicated to the sons and children of God, and therefore I shall rather endeavour to make some improvement of it, by way of use to them. And for that I shall consider the case of Peter; and Therein shall first mind, what he rebukes Christ for, and what he persuades him from. 2. What the tendancie of his rebuke and persuasion was. 3. Christ's answer unto Peter, upon the whole. 1. That which Peter did rebuke Christ for, was this; because that Christ told him he must suffer death, and rise again, according to that in the 24 of Luke and 46. That it did behoove Christ to suffer, and to rise from the dead the third day: But Peter tells him, this shall not be unto thee; Lord be it far from thee. But now in the second place, I shall observe the tendancy of Peter's speech. 1. It did tend to hinder Christ from doing and suffering that which the father had appointed him to, Neb. 10.5.6, 7, 10. for the Father had appointed and prepared Christ a body, that he might offer it up as a sacrifice, once for all. 2. His rebuke and persuasion did tend to the ruin of all persons, Rom. 5.10. whom Christ came to reconcile to God by his death, because that if Christ should not have died, there had been no reconciliation to God, neither for Peter himself, nor others, as the Scripture doth abundantly manifest. 3. I shall now consider Christ's answer to Peter upon this; and that is, get thee behind me Satan, thou art an offence unto me; for thou savourest not the things that be of God, but those that be of men. Now from Peter's case, we may observe these four particulars. 1. That some of the children of God, may be so far overpowered by a Satanical, and Antichristian spirit, as to rebuke persons for, and persuade them from, that which is according to the will of God, and beneficial to his people. Thus you see Peter did to Christ, and he rebuked him, saying, be it fare from thee Lord, this shall not be unto thee. 2. We may also note, that Christ doth declare, that those that do rebuke any person for doing what God hath appointed, or persuade them from it, that they are Satan or Antichrist, and in that act, adversaries to him. Thus you see Christ did to Peter, get thee behind me Satan. 3. We may further observe, that when any shall rebuke a person for doing what God hath appointed, that Christ is much offended at it, for so he tells Peter, thou art an offence unto me. 4. And in the fourth place, we may observe, that when any person shall rebuke for, or persuade a soul from any thing that God hath appointed, and that wherein he may be serviceable to others, it is because they savour of the things that be of men, and not the things that be of God. Now from what hath been spoken and observed concerning Peter's case, there might be divers uses drawn, as first. 1. to examine whether there be none in these days, that do * I fear upon strict examination, that there would be some found that do not only rebuke, but persecute also rebuke persons, for doing what God hath appointed, and persuade them from that; wherein they may be serviceable to others. 2. It might be of use, to inform all that do so as aforesaid, that in such acts, Christ giveth them the name of Satan, Antichrist, or adversaries, against him and his people. 3. It may serve to reprove all those that have, or do rebuke any persons, as aforesaid, as doth appear by the words of Christ, to Peter, get thee behind me Satan, thou art an offence unto me. 4. It may serve by way of caution, to those that have so done, that they take heed they do so no more. Thus I have given some hints of what use might be made of the particulars before mentioned: But I shall not enlarge upon them, but leave the judicious Reader to enlarge them in his private meditations. And I might come in the next place, to show that every lust and corruption in the heart of man, is Antichrist, although it be not brought into word nor actions, because it is contrary to Christ, and an adversary against him. But I shall leave this till some other opportunity, and commit what I have written, to the blessing of God. Amen. FINIS. Courteous Reader, I entreat thee to mend these faults with thy pen, as followeth. IN page 35. line 13. the word every is put twice together, strike out one of them. In page 43. line 17. read these for those.