Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	baptism_n	preach_v	remission_n	3,201	5	10.1727	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89645	A little starre, giving some light into the counsels and purposes of God revealed in the Scriptures. Or A catechisme, wherein these ensuing principles. 1. What God is, and how he manifests himselfe. 2 Why he made the world and man. 3. Mans condition, what, 1. by creation. 2. By his fall. 3. By being restored by Jesus Christ. 4 The uses and ends of the law. 5. What the Gospell is. 6. Justification what it is. 7. Sanctification what, and how it is wrought. 8. What repentance is. 9. The use and ends of the Scriptures. 10. What true prayer is. 11. Baptisme, and the Lords Supper, why, and how used. 12. Generall redemption what, and how to be adjudged of. 13. Resurrection and judgement what. 14. Heaven and Hell what, in truth and misterie. All which are briefly by way of question and answer opened and explained. / By VVilliam Mason.	Mason, William, Anabaptist.	1653 (1653)	Wing M948; Thomason E1505_1; ESTC R208669	86,553	204

is he but mark what followes not withst anding he that is least in the kingdome of heaven is greater than he meaning that he that is indeed a Preacher of the Gospel though never so mean and contemptible in the eyes of men should doe greater workes than John did Q. But there are other baptismes spoken of in Scripture as well as Johns for the Disciples of Christ did baptize and Christ at his ascension sent them to baptize all Nations Is not water-baptisme then an Ordinance of the Gospel A. True indeed Christs Disciples did baptize while he was with them in the flesh But it was with John's Baptism and so the Scripture calls it For indeed the preaching of John and his Baptism was the same with the preaching and Baptism of Christs Disciples For John preached saying The Kingdom of heaven is at hand Christs Disciples preached saying The Kingdome of heaven is at hand Both John and Christs Disciples by their Baptism which was in cold water could but wash mens bodies and call upon them to repent and to expect remission of sins onely in Christ Jesus who was to wash away the filth of their souls even with a Spiritual water or Baptism of his Spirit So that although the Disciples of Christ did baptize yet their Baptism was the same with John's Baptism and to continue but for a season for so John confesseth I must decrease but he meaning Christ must increase And for Christs Commission to his Apostles to Baptize all Nations that is not to be understood of Water-Baptism as appeareth by his own words Acts 1. 5. when being risen from the Dead and now ready to ascend into his Glory acquaints them with the work whereto he is now sending them commands them not to depart from Jerusalem until they had received the Promise of the Father that is the Spirit for saith he John truly Baptized with water as if he had said it hath been the Fathers good pleasure to appear in Types and significations and to vail himself a while under dark Administrations But now the time is full come in which he will shew himself clearly in his abundant love and goodness for ye shall be Baptized with the Holy Ghost which is the Spirit or Comforter not many dayes hence and then ye shall receive power to know what ye ought to do and be witnesses unto me both in Jerusalem c. And when ye are thus impowred or Baptized your selves Then go and teach all Nations Baptizing them in the Name of the Father c. Where by Name of the Father and of the Son c he doth not mean that they should wash them in water using that form of words but by Name is to be understood the Power of the Father c. As Christ saith Mark 16. 17. In my Name they shall cast out Devils that is by my Power And so in this business All Power saith Christ in heaven and in earth is given to me Go ye therefore and Teach and Baptize the Nations in the Name of the Father and of the Son and of the Holy Ghost As if he had said All Power is given to me of the Father and by this power I will come into you and into your ministry and ye shall go forth in this power unto all nations and by the same ye shall be enabled to make them know and believe That I am the wisdome of God and the power of God to salvation to the Gentile as well as to the Jew and that whosoever believes in me indeed or is baptized with the Spirit which is all one shall never perish but have everlasting life And this was done effectually for in one day there was added three thousand soules And in another place all that were ordained to eternall life believed Q. But if it was not the command of Christ that they should baptize with Water why then did they they use it after his ascension and if Water-Baptisme was to cease and have an end at that time why then do not the Scriptures declare the same A. As for the Apostles baptizing with Water after Christs ascension it was not from any command of Christ as one of them doth testifie The Baptisme of Water or Johns Baptisme was very famous and of great note in that time and therefore could not at present be very easily laid down as likewise very many other Legall observations And again it is not to be questioned but that the Apostles themselves were ignorant of many things after they had received the Spirit abundantly for Peter was ignorant that he might eat with the Gentiles or that God had a purpose by Jesus to bring in the Gentiles Paul must goe to Jerusalem to be resolved about Circumcision and there were thousands of Jewes which did believe and yet they were all zealous of legall rites God did not reveal himself all at once but by degrees Again the Apostles used water-baptisme as they used Circumcision to avoid contention among the Saints and further they used it sometimes when it was desired and to stoop to the weaknesse of many young believers they became all things to all men that they might not offend any but save all if it were possible And for the Scriptures to declare against water-baptisme to be used in the dayes of the Gospel there be many Scriptures that speak much to that purpose as 1 Cor. 1. 17. Paul the Apostle of the Gentiles utterly disclaimes it for Christ saith he sent me not to baptize but to preach Again Ephes 4. 5. One Lord one Faith one Baptisme now water-baptisme is not the same with the Baptisme of the Spirit for they are two distinct things one is Johns and the other is Christs and if they were both one then they that have the one must also have the other and they that cannot have the one of water neither can they have the other Again it is not water-baptisme that can make us one with Christ or give us a new name or make us partake of the divine nature c. and therefore water-baptisme is not that one Baptisme nor left us in command in the dayes of the Gospel Q The baptisme of water hath been used in all the Churches of Christ from the very time of the Apostles and that with warant from Scripture for Infants were circumcised under the Law and Circumcision was a seal of the Covenant which God made with Abraham and the Covenant is the same now as it was then and Baptisme is come in the room of Circumcision and is a seal of the Gospel-Covenant and therefore Infants may be baptized and the Apostle tells the Corinthians that their fathers were all baptized in the Cloud and in the Sea And Saint Peter saith that Baptisme doth now save us how can it then be denied that Baptisme even of water doth not stand us in great stead even in the dayes

explain those words and to interpret his own meaning ●herein both as they concerned them in their duty to himself and also as they conteined their duty and behaviour one towards another Moses goes up into the Mount where the Lord commands him in particular how they ought to behave themselves one towards another naming also certain feasts-dayes and other observations about them and Moses writes all the words of the Lord in a Book and declares them to the people and they promise obedience And as this Law conteined Gods Worship and their duty therein Moses is again called up into the Mount where he is forty dayes and forty nights in which space God shewes him a Pattern commands him to make him a Sanctuary that he might dwell among them and also gives him rules of a most exact and holy Worship which he expects should be strictly performed by them in which both holy place and holy Worship he doth really yet darkly declare that unless he dwell among them and communicate himself unto them they could not be a holy people For indeed that very Tabernacle and afterward the Temple were representations or significations of the humane body of Christ in which the Lord would manifest himself and dwell among them as the Vessels wherewith they ministred were holy So the Lord would have them know that he could not be Spiritually worshipped with Carnal hearts and hands The Ark was a visible Type of Christ by whom the Lord would manifest himself The two Tables of the Covenant were put into the Ark to shew that Christ was both the Law and the Covenant to his own and that the righteousness which the Law required was wholly in him The Mercy-seat where God appeared was placed above upon the Ark to shew that God would not manifest himself in mercy and goodness to any but onely to them that were in Covenant with him in Jesus Christ The Table and the Shew-bread that stood upon it was to teach them that Christ was both the Feeder and the food The Candlestick with his seven Lamps alwayes burning did signifie the wisdom of the Spirit without which there was no finding out the mind of God in these mysteries The Oyl wherewith the Lamps were dressed and made to burn was of pure Oyl-olive beaten and without mixture to shew that the true knowledge of God in the mystery of Christ was not attained by the help of humane wisdom and learning but by the light and wisdom of the Spirit onely The Altar and all those Beasts that were offered thereon did signifie Christ his death and sufferings who should by offering up himself to God once for all both redeem them from the curse of the Law and for ever perfect them that are sanctified The blood of those Beasts wherewith they were sprinkled did signifie the blood of Christ wherewith the Atonement was to be made and whereby their Consciences were to be purged from the dead works of the Law to serve the living God in Spirit and Truth The Priests which offered the sacrifice were holy men and consecrated and set apart for that service to shew that God will be sanctified in all them that draw near to him The sacrifices might not be offered without a Priest to teach that there is not any service can be acceptable to God unless it were offered up to him in the Spirit and Power of Jesus The glorious and beautiful garments wherein Aaron did minister did hold forth the infinite purity and transcendent excellency and righteousness of the Lord Jesus in whom onely God is well pleased The Onix-stones whereon the names of the Children of Israel were engraven were put upon the shoulder-pieces of the Ephod to teach that true Israel indeed are kept by the power of the Lord Jesus through faith unto salvation for he is the wisdom and the power of God unto salvation in all that do believe The twelve precious stones which were set with the names of the Children of Israel in the Breast-plate of judgement did declare that Spiritual Israel that were in Christ were a precious people in the judgement and esteem of God The curious Girdle wherewith all those goodly garments were girded to the Priest did hold forth the faithfulness and truth of God in making good all his promises in Christ in whom all the promises of God are Yea and Amen The holy Anoynting Oyl wherewith the Tabernacle and all the furniture and the Vessels there of were Anoynted did signifie the Anoynting of the Spirit which they that did believe should afterward receive it might not be poured upon mans flesh neither might any man make the like to it nor put it upon a stranger upon pain of being cut off from his people to shew that fleshly carnal outside-hypocytical-holiness is an abomination to the Lord. The Sabbaths were a sign unto them that the Lord Jesus was their Sanctification six dayes might work be done but on the seventh they must rest to shew that in the works of Civil concernment they were to labour but in the business of sanctification they were not to act one jot but rest wholly upon Christ the Messiah In seed-time and in harvest they must rest on the Sabbath even in times of greatest necessity to shew that their best services and most religious performances were like a menstruous cloth and in no wise to be rested in but in the holiness of Christ were they to rest They were forbidden to kindle a fire throughout their habitations on the Sabbath to shew that no selfe-holiness or self-sanctification attained by any religious duties or performances whatsoever must be joyned unto the holiness of Christ but they were to rely wholly upon the Lord Christ onely The Leprosie and all those unclean issues did shew forth the horrible and filthy nature of sin The Offerings and Washings appointed for their clensing did signifie the blood of Christ without which there could be no remission nor Sanctification In a word for it would de too tedious to speak of all in particular There was not the least circumstance in all their commanded Service and Worship but which did mystically hold forth Jesus Christ thus the Law was their Schoolmaster unto Christ that they might be justified by believing in him who was made of God Wisdom and Righteousness Sanctification and Redemption unto them and not by their own outward observations of the Law Q. Was this Law given and this Covenant made with the Israelites or seed of Abraham according to the flesh or did it concern the Gentiles also A. The Law or Covenant so farre as it was outward and literal did concern all Israel as well one as another and they were all of them to observe the same and that strictly in case they would be prosperous in their temporal estates for the promises of

Gods love in the soul apprehended by faith and is a fruit of faith There is a worldly sorrow which causeth or worketh death being wrought by the apprehension of death or punishment and this is in wicked and unregenerate men fear of death drives them to a kind of repentance yea and the Saints sometimes having attained but a small measure of the apprehension of Gods love in Jesus Christ being under a spirit of bondage and looking upon God as he manifested himself upon Sinai are so filled with fear and terror which causeth abundance of sorrow even mourning and grieving exceedingly because they can grieve no more and that meerly upon this ground that if their sorrow were in any good measure answerable to their sin then they hope that God will pardon them apprehending in themselves and being told so by others that if they doe not soundly repent mourn and grieve for their sinnes heartily and seriously confesse them with a resolution to leave and forsake them that God would not nay could not pardon them and all this from mis-understanding of Scripture as he that hideth his sinne shall not prosper but he that confesseth and forsaketh them shall find mercy and if we confesse our sinnes he is faithfull and just to forgive c. concluding from the very letter of these Scriptures not having the true meaning thereof explained unto them that unlesse they first grieve and mourn and confesse God will not pardon and so goe heavily under this burthen for want of better information but true repentance which is repentance indeed doth not proceed from a bare hope of pardon but from sence of pardon already apprehended for as no man can believe his justification until God hath revealed it to him by Jesus so neither can any man repent truly and indeed untill he first understand and believe that God for Christs sake hath forgiven him all his trespasses And this repentance is called a repentance unto life or a repentance flowing from life or evidencing life and life which is Christ is very desireable unto all them who have but the least sence or taste of it and it is also active wheresoever it is and puts men upon all enquiries what must we doe that we may have life those Converts in the Acts had but a little before been very forward in the crucifying of Christ and denied him in the presence of Pilate when he was determined to let him goe Yet now when they hear the Apostles preach remission of sinnes in his name and that there is no other name given under heaven whereby they must be saved but the name Jesus onely and that God hath advanced him on high and given him all power to bring all those to life and salvation that desist from their evill wayes and believe in his name Now when they heard this they were pricked in their hearts now Christ who is life began to stirre or act a little in their hearts and now what shall we doe men and brethren that we may have and enjoy more life To whom the Apostle answered repent not that repentance doth purchase pardon but if yee doe indeed believe in Jesus and if he be come into your soules then yee can repent indeed and by your true and sound repentance yee may be assured that your sinnes are forgiven for yee shall receive the gift of the holy Ghost which shall seal the same unto you and it is further said that the same day there were added three thousand soules And for that which the Apostle John saith If we confesse our sinnes he is faithfull and just to forgive c. The Apostle seemes in this place to deal with two sorts of men The one sort are very high in notion and opinion and think themselves to be the men that are in Christ and have fellowship with the Father in the Son and yet notwithstanding they walk contrary to him in their practice nay saith the Apostle that cannot be for God is light and with him is no darknesse at all God is a holy and righteous God and will doe neither can he doe any thing but what is most pure and just and if any say that they have fellowship or communion with him and yet are not conformable to him in holinesse and righteousnesse they lie and doe not the truth and if they say as many doe that they have no sin Christ hath finished transgression and made an end of sin in them so that let them doe what they will they cannot sin they deceive themselves saith he their deceived heart hath turned them aside and there is no truth in them The other sort are such as in whom Christ is revealed but yet in a low degree and these are still in feares and doubts and would gladly know how they may be assured in some comfortable measure of the favour of God and of the pardon of their sins To these he answers If yee walk in the light as he is in the light c. God is a holy God a most pure Spirit with whom is no iniquity and if he by appearing in your soules hath wrought you to a love of purity and holinesse and also to a loathing of all sin and wickednesse then yee may be sure yee have fellowship with him and the bloud of Jesus Christ his Son cleanseth you from all sin But if they further say as many a poor soul doth yea but we find that sin is not dead in us but lively and corruptions strong a Law in the members leading us into captivity the good that we would doe we doe not the evill which we would not doe that we doe The Apostle answers your condition is good if God by his Spirit in you hath brought you to see and confesse this yee need not be discouraged for God is a faithful God he never begins a good work but he will perfect it he hath already pardoned your sinnes and he will more and more assure your hearts thereof by cleansing you by degrees from all your corruptions Q. If justification and remission of sinnes be free without any condition desert or desire on our part why then doth our Saviour teach us to pray for it saying forgive our debts And if men be justified and their sinnes be forgiven before they repent then what need have men to repent at all A. Although justification and remission of sinnes be free and undeserved yet it is not presently revealed to the soul so soon as men believe but it is brought home to the soul a little at once by degrees according as they are enabled to believe neither doth the Lord discover himself in his love to all in a like measure for it pleaseth him divers times to suffer many of his dear ones to sit a great while in darknesse and to see but a very little light and to have but a small measure of the comfortable

assurance of his love These he holds in suspence and therefore they cry and pray forgive us our sinnes not being assured of the pard on thereof Yea others also that have attained to a higher degree of assurance and are able to conclude and that safely that their sinnes are forgiven and that Christ is their righteousnesse unto justification yet seeing their own weaknesses and knowing that they are sanctified but in part and having a law in their members rebelling against the law of the mind they have need and doe pray for a further discovery of Gods love to perfect their sanctification that they may thereby have a further evidence of their justification and therefore it is said forgive us our debts as we forgive our debtors that is Lord work in us such a holy frame of spirit that seeing thou hast freely forgiven us through Christ all our sinnes we may also freely for thy sake forgive our offending brother his trepasses and that our readinesse and willingnesse to pardon others may evidence unto us that thou hast forgiven us so that we are not taught to pray for pardon of sin as though the Lord would not forgive us untill we pray for it but rather that God would manifest himself so to us in acts of sanctification as may testifie unto us our justification And although repentance is not necessary as a meanes of remission and so of life yet it is a necessary consequence or effect of life as the fruit is not a meanes or a condition of life to the tree but an effect or evidence of life in the tree for it is impossible that Christ should be in the soul and not act like himself according to that degree and measure in which he manifests himself therein Now repentance is not onely a sorrow for sin for that may be in wicked men neither is it a bare confession joyned with the former for both these may be done for self-ends But when a man doth indeed apprehend the love of God in Jesus freely justifying and pardoning all sin and transgression whatsoever without any desert or desire and not onely so but also sanctifying and saving him from all sin for the future then his soul is melted and dissolved into godly sorrow mourning and grieving not for fear of death and hell but because he hath walked so contrary to God who hath so farre condiscended in love to him and hereupon falls to confesse all sin and to rip up his heart and to search out his most secret sinnes as well as those that be more outward and desires to appear before God the most vile and abominable sinner in the world in his own eyes deserving nothing but wrath and condemnation and admires at the infinite love and goodnesse of God in Jesus Christ thus pardoning and sanctifying him and prayes earnestly unto God that he will make further discoveries of his love unto him in Jesus that he may be more vile in his own eyes and that he may now hate and abhorre all sin which is so contrary to the holinesse of God that Christ may live more in him and that he may henceforth be enabled through him to walk in all well pleasing And thus the Saints though they be already justified and pardoned yet cannot but repent for if Christ who is the root be within repentance which is a fruit thereof will appear in the branches and thus the Saints can mourn after Christ and blessed are they that so mourn for they shall be comforted Q. Seeing that the Saints or Believers are sanctified but in part and have flesh as well as spirit and are compassed about not onely with many infirmities but also with many enemies which are strong and potent Whereby are they then quickened Or what helps have they to grow in grace and sanctification A. The chief help or meanes whereby the Saints are quickened up to holinesse is Christ himself dwelling in them and acting them by his spirit or power to all well pleasing but there are other subordinate meanes which he hath appointed and sanctified to that end as namely his Word in the reading and preaching of it as also godly conference with one another and prayer Q. How can the Scriptures being but the writings of men be of any force to help us grow in grace c. A. Although the Scriptures were written by men yet they were not the device of mens braines or wits but they were the words of God inspired into men by the holy Spirit neither did men write them at their own pleasure but how and when the Lord who is that Spirit pleased and they are profitable to teach instruct to reprove and correct yea there is in the Scriptures whatsoever is necessary to be known to salvation they being a revelation of the most righteous and perfect will of God in every dispensation and they are also mighty through Christ for indeed to the Saints Christ is the Word and the Word is Christ and when he is pleased to come forth in it read or preached then it casts down strong holds then it divides asunder between soul and spirit between men and their beloved lusts then it subdues every high thought and brings every thing into subjection that exalts it self against Christ and then when he is pleased to come forth thus in it by his Spirit then it transformes the soul into the same nature or Image of it self which is Christ And here is the power of binding and loosing or the power of the keyes There is in the word a double power or efficacy when it comes in the evidence and demonstration of the Spirit it is both for softening and for hardening of mens hearts and it alwayes doth the work to which it is sent it is called a sharp two-edged Sword the Sword of the Spirit c. Now no mans word can work any effect upon mens hearts they may blesse or they may curse and all to no purpose they may bind and loose at their own pleasure but there is nothing done in the soul but where this word comes indeed in the name that is in the power and authority of Christ there it doth the work effectually and there is no resistance it either makes men fruitful and meet for salvation or else hardens them and binds them over to damnation Q. Yea indeed Christ is the Word and he came from the bosome of the Father and he onely doth reveal the Fathers will But doth he not doe it by visions and revelations of the Spirit rather than by a written word which is so full of contradictions or so contrary to it self A. Christ hath alwayes manifested himself or the Fathers will by visions and revelations but yet in a different way in every dispensation when the Gospel was first preached he was pleased to reveal himself unto the Apostles for the most part without any written word they having but a few dark

words or formes of prayer but none can pray indeed but they who have received this spirit of adoption and are thereby become the Sonnes of God and they who are thus become Sonnes have not the Spirit by fits and starts but the Spirit or the Lord Jesus who is that Spirit dwells in their hearts and is continually exciting and stirring up their hearts to prayer and every good thing But it is not alwayes apprehended alike for many times by reason of temptation want of watchfulnesse and other infirmities of the flesh it is clouded and acts not so clearly as at other times yet notwithstanding it will in due time break through all difficulties and remove all impediments and acts like it self and ministers matter of prayer upon all occasions so then whensoever the Lord presents occasion or opportunity of prayer then he by the same calls for prayer and then is the Spirit ready to quicken and help if it be not quenched with carnall workings of the flesh as worldly cares worldly sorrowes worldly joyes c. Now if there be any time wherein the Lord doth not minister occasion of prayer and praise then that is no time for prayer and thanksgiving but there is no time in the whole life of a Christian in which the Lord doth not minister occasion of prayer and praise therefore the Saints ought to pray continually and in every thing to give thanks Furthermore as the Saints ought upon all occasions to lift up their hearts to God so also they are to take the fittest opportunity for prayer is not a light businesse but of great weight and concernment it is called a pouring forth of the soul to God a wrestling with God a crying earnestly to God c. Now the fittest time for this serious businesse is when we can set about it with least distraction when we can best sequester our selves from all other occasions whatsoever and attend upon that work with freedome of Spirit And as we must take the fittest time so also we must watch unto it that is so order our outward affaires that there may be convenient time and so watch over our own hearts in the strength of Christ that they may be alwayes well disposed to prayer and not to flag or faint though we meet with many delayes and other discouragements but to continue instant in the same watching when God will give in occasion of thanksgiving Q. But doth not God give us other helpes also to build us up in grace and holinesse What say you of the Sacraments Is not Baptisme of great use in these dayes of the Gospel A. The word Sacrament is no where to be found in all the Scripture and for Baptisme the Scripture mentions divers Baptismes as the baptisme of water the baptisme of the holy Ghost and of fire and the baptismes of sufferings all which were beautiful in their seasons and some of them are still of great concernment to the Saints The baptisme of water was the baptisme of John who was sent of God to prepare the way of Christ Israel had dwelt long enough in that Mount of out-side observations for although they had their legall washings and cleansings which were and might be called baptismes yet all these could not wash away one sin from the conscience but served onely to cleanse them from legall pollutions though they were not without their significations But now the baptisme of John and his ministry was mighty for he came in the spirit and power of Elias and was a sign of a great change of administrations for he called them to repentance even to repent of all that out-side and formal religion which they had so hotly pursued for they were generally grown so corrupt and so blockish and blind withall that they imagined that by the bare out-side performance of those legal cleansings they were sufficiently sanctified though they continued in the practise of most grosse and notorious sinnes But John tells them plain that although God had long endured and born with their hipocrisies and formalities yet now he would bear no longer for he had now laid the axe to the root of the trees and if any tree were barren or did not bring forth good fruit it was to be hewen down and cast into the fire hereby giving them to understand that unlesse they did desist from all their wicked and ungodly wayes and courses and amend their evill lives there was no remission of sinnes to be expected nor true sanctification to be attained notwithstanding all their legal and strict performances and hereupon calls them to his baptisme declaring plainly unto them that though many of them thought he was the Christ yet they were deceived for he was but sent to prepare his way and that his baptisme was but with water which could onely wash away the filth of the body but could goe no further but yet by the same they were to be instructed that there is one among them already in the flesh even Christ who shall baptize them with the holy Ghost and with fire that is wash and cleanse their soules from all the filth and guilt of sin that was upon them And thus John's ministry was to prepare the way or to manifest Christ already come and his baptisme did hold forth the baptisme of Christ in the Spirit which was to follow in its season Q. If Johns ministry and baptisme served onely to prepare the way of Christ or to manifest Christ in the flesh and to instruct them or type out unto them the baptisme of Christ why then was it needfull that Christ himself should be baptized of John A. Christ indeed was baptized of John but not out of any need to shew forth sorrow for sin he being altogether without sin nor yet was he baptized out of any necessity to be instructed in the mystery of the Spirits baptisme but Christ submitted to Johns baptisme for our sakes onely the head that had no sin for the body that was full of sin Again Johns baptisme was part of the Law and it was the last and most lively Ceremony of it and Christ submitted unto the same that he might fulfill all righteousnesse for us Now that Johns baptisme was of the Law and not of the Gospel is evident from his preaching for John preached saying repent for the kingdome of heaven is at hand now the kingdome of heaven is Christ not in the flesh but crucified risen again ascended returned in the Spirit the Comforter dwelling in the hearts of the Saints the kingdome of heaven is within you And from our Saviours words Mat 11. 11. where speaking of John saith that among them that were born of women there hath not risen a greater Prophet than John the Bapptist because other of the Prophets had spoken of Christ afarre off but John pointed him out with the finger saying this

truth which is to be perfected by degrees in this life though not fully untill the life to come Neither is there any outward ordinance or observation that can hold proportion or correspondence with this Spiritual Kingdome it being exalted above all the Hills and infinitely above all significations Now Water-Baptisme can no way shew forth our union with Christ for that is a Spiritual union and Water-Baptisme is a Carnall ordinance and holds no proportion with the former Againe we are not made one with Christ as we are one flesh with him but as we are one Spirit with him Christ by taking our flesh became Immanuel or God one with us in the flesh but now the Lord who is that Spirit takes us into the same Spirit and so we are made one Spirit with him To this very end the glorious God did abase himself and clothed himself with our flesh and took it into union with himself that so by this meanes he might also receive all them that do truely believe in him into union with himself by the same Spirit So that it is not the Baptisme of Water that can ingraft us into Christ or make us one with him But by the Baptisme of the eternall Spirit are all the Saints united to him and partake of the same Divine nature with him And further Water-Baptisme can give us no true fellowship with the Saints for where the Saints have true fellowship one with another they have this fellowship together in Christ So that this fellowship consists not in being of the same opinion or forme one with another But in partaking of the same Spirit are united into one body together in Christ For by one Spirit are we all Baptized into one Body whether we be Jewes or Gentils So that it is not water-baptisme that can give any true fellowship with the Saints but onely a carnall admission into an outward fellowship with men of the same form which may hold for a time and afterward come to nothing Ananias and Saphira may have for a time an outward fellowship with the Apostles and Simon Magus with Phillip and the rest of the Saints in Samaria Q. What say you then of the Lords Supper is not that an Ordinance of Christ to be used now in the time of the Gospel A. That our Saviour Christ did give Bread and Wine unto his Disciples in remembrance of his death which he was now suddenly to accomplish is not denied but that he left it with them as an ordinance to be performed by all believers in the dayes of the Gospel is to be enquired into Our blessed Lord a little before his suffering told his Disciples that he had a great desire to eat one Passeover more with them before his death and being come into the house as they were eating together he tells them plain that one of them should betray him into the hands of the chief Priests and Elders c. and that he was to undergoe great sufferings yea and death also and that all this was no more than what was written of him though they were ignorant of it and that they must now enjoy his company but a very little while for as he came forth from the Father into the world so he must now leave the world and goe to the Father upon this heavy and sad and indeed unexpected newes his poor weak Disciples who looked for better things from their Master at least in their own conceits were so presently filled with sorrow that they knew not what to say much lesse what to doe whereupon our Saviour seeing them take the matter so to heart and knowing that his death was of so great advantage unto them takes occasion to instruct them in the knowledge and ends of the same that as his departure from them was cause of great grief and sorrow unto them so the remembrance of the great benefits which should redound unto them thereby might a little stay and comfort their hearts untill he did appear to them more fully To this end he took bread and brake it saying This is my body which is given for you as if he had said as I break this bread and give it unto you so my body is given and must be broken for you even for your sinnes And taking the cup he saith drink yee all of it for it is the New Testament in my bloud or a signification of the bloud of the New Covenant which is my bloud that must be shed for you and many others also or else yee cannot have remission of sinnes And for a help to their weak faith and comfort in their sad condition he said also unto them doe this in remembrance of me as if he had said I know that for the present you are almost overwhelmed with grief and sorrow because I say such things to you yet let this be a little comfort to you make use of Bread and Wine in-remembrance that my death is of great advantage to you and though I goe away in the flesh yet it shall not be long ere I see you again in the Spirit for I will not leave you comfortlesse but will come to you in the comforter which is the Spirit of truth and then your hearts shall rejoyce and your joy shall no man be able to take from you so that from hence it may appear that this action of Christ and likewise his command was rather to comfort and stay the hearts of his poor sorrowrowfull fainting then Disciples than to be a standing Ordinance for all believers afterwards Q But it is not said in many places in the Acts of the Apostles that this Ordinance was in use even among the Apostles themselves and many other Saints after the Ascension of Christ and sending down of the holy Ghost A. The Apostles indeed are said to break bread and that from house to house but every breaking of bread there spoken of cannot be said to be the Lords Supper for it is said that they did eat their meat with gladnesse and singlenesse of heart whereby it may appear that by breaking of bread in that place is rather meant the Saints mutuall love in receiving and entertaining one another into their houses with feasting and rejoycing than eating the Lords Supper for it is said that the multitude of them that believed were of one heart and of one soul neither said any man that the things which he possessed were his own but they had all things common The preaching of the Apostles was of such power and efficacy that it wrought great effects there was none that lacked they that were poor were provided for out of the goods of them that were rich But if by breaking of bread in this or other places be meant the eating the Lords Supper yet it was used as a thing indifferent and of christian liberty rather than a binding Ordinance for the Apostles

it is also as plain in our daily experience how that the Saints in whom Christ dwels and who are united to him and made one with God in him that they are carried forth in the strength of his quickning spirit to shew forth the prayses of him who hath called them out of darknesse into his marvelous Light But on the contrary we see worldly wicked men live many of them more like bruite beasts than reasonable creatures pampering and feeding themselves without fear swilling and wallowing themselves in their own vomit like filthy swine sporting and delighting themselves in their own lusts and windy fancies and deceivings belching out the rottennesse of their own hearts by cursed oathes and blasphemies making a continual ●●ade of mocking backbiting standering fighting and quarrelling ranting and roaring in a word living in all ungodlinesse and dying without repentance And thus it is plain in experience that there be many yea too too many who are so farre from living in God and God living in them by Jesus Christ that they are rather possest of Satan who lives in them and leads them captive at his own pleasure Thus both Scripture and Experience do clearly witnesse that God is not in all men in a way of life and salvation which is by Christ Jesus But in a common spirit or common and outward providences so he acts rules and orders all men Neither can God be said to be in the Saints in his fulnesse for the fulnesse of the Godhead dwels onely in Christ and the Saints receive of that fulnesse which is in him For though they partake of the same spirit or divine nature with him yet it is still in that measure or degree as he is pleased to let out or to manifest him self by Christ is the head and the Saints are the body or members now all the members as they have several offices so they have several capacities for God hath set all the members in the body every one in due place and office that it might be compleated in the head which is Christ And from Christ or the head the whole body being fitly joynted together receiveth nourishment to every part a measure even to encrease and edifie it self in love Neither is this to divide God for as he cannot be devided so neither can he be comprehended for he fills all things and so he fills the Saints yet while they walk in flesh they are not able to comprehend him in his fullnesse But they are all so filled according to their several measures to advance the good of the whole And that God may be in men in his love in Jesus Christ and ever lie hid and not appear is contrary to Scripture and right reason For God is light and with him is no darknesse at all And where God comes in this Light which is Christ there he expels darknesse The Saints indeed while they are in the state of nature are in darknesse because they want the manifestation of God or revelation of Jesus Christ All this while they are in the love of God but this Love is not yet shed abroad in their hearts the seed was sown but it was not yet quickned up to life But when the appointed time is come that Christ will say come forth and I say unto thee arise Then appeares first the blade then the eare then the full corne in the eare But this is not in all men without exception but onely in the Saints who are elected in Christ Jesus in the purpose of of God before the world began that they should be thus conformed unto the Image of his Sonne and so be holy and without blame before him in love Q. But election doth not relate to persons but to the things in the persons for Gods love hatred is not toward the persons of men but toward the good or evill in the persons and this is Typed out in Jacob and Esau which as good and evill dwell in every man as they were in the womb of one Rebecca for the persons of men are but outward formes in which good and evill is acted and these outward bedies can act nothing but are acted themselves either by a good or an evill spirit How then can God be said to elect or not to elect to save or not to save the person of a man which is nothing and shall be nothing when the spirit ceases to act in it A. That election doth not relate to mens persons but to the good things acted in the persons is a meer fancy and quite contrary to the mind of God revealed in the Scripture First we must consider what the person of man is and what makes him a man or person and then secondly prove that election relates to the person For the first in short a man and every man consists of two main parts The body and the soul without the soul or spirit the body is but a dead carcass and without the body the soul hath no residence or place to act in and cannot act at all Therefore it must be concluded that if either be wanting there is not a man or a person A man then is a person consisting of a reasonable soul and humane body Now that election doth relate to a person thus considered and not to the good things acted in the person is easily made good in Scripture The Apostle in the Ephesians chap 1. vers 4. 5. 6. 7. telleth the Saints or rather blesseth God on their behalf for that he had chosen them in Christ before the foundation of the world that they should be holy and without blame before him in love And that he had adopted them to be Children by Jesus Christ meerly of his free grace even his own good pleasure And that they were accepted in the beloved for no other end but for the praise of his glorious grace And not onely so but also through the riches of his grace wherein he abounded towards them they were redeemed from Sinne and Satan Hell and Death their sins being forgiven them through his bloud From whence it is plain that persons and not things are here intended For it is not said that God had chosen holinesse or unblamablnesse in them but them to be holy and unblamable Neither is it said that God had predestinated the good things in them to the adoption of Children But them to the adoption of Children Again if election relate not to persons but to things I wonder what redemption remission of sins mean in this place and many others what can good things be redeemed from and how can good things stand in need of remission of sins And the Apostle Peter in his first Epistle 1. Chapter 1. 2. Tells the strangers that were scattered that they were elect according to the fore-knowledge of God and not the good things in them And that this election is assured