for us and is gone into heaven there to appear in the presence of God for us And why then are we commanded to pray to the Father in the name of Christ A. Christ is indeed at the right hand of God that is the Lord hath advanced him into his own glory and given him his own power and authority even all power in heaven and earth for God doth not manifest himself in any wise unto the Saints or bestow any thing upon them but in and by Jesus Christ neither can or doe the Saints enjoy God or have any true fellowship with him but in and through Christ so that whatsoever is done in heaven or in earth Christ is the doer of it now Christ dwells in the Saints by his Spirit which is the power of his love proceeding infinitely from the Father unto the Son and from Christ into the Saints and by this Spirit or power of love he quickens them up to prayer and not onely so but also frames and endites their prayers in them according to the will of the Father and so they become acceptable to him for whatsoever Christ doth is well pleasing to God for the Father loveth the Son and the Saints being united to Christ and made one with God in him are hereby brought into the love and favour of God through him And thus he is in heaven appearing in the presence of God for us And for that we are to pray to the Father in the name of Christ it is not meant that we must often use or repeat the name of Christ or in word beg or crave any thing at the hand of God for Christs sake for so a wicked carnal wretch may doe but to pray to the Father in the name of Christ is to pour forth the soul unto the Father in the power and intercession of the Son for God looks not at any thing in all this world but Christ men may be high in gifts and notions and may make admirable prayers for words and sentences and also for method and form but if Christ be not there and if the prayer goe not forth in the Spirit and power of Jesus Christ then the Lord regards it not but loaths it and casts it away as abominable To pray then in the name of Christ is when the soul goeth forth into the armes of Gods love by the Spirit and power of the Lord Jesus who is the Son of his love Q. Seeing that men of themselves cannot pray aright and that the Lord to whom we are to pray knowes our wants before we pray What need have we then to pray A. As men cannot pray of themselves so neither can they live of themselves for the life which the Saints now live in the flesh is not by any power of their own but by the power of Christ living in them so that there is not onely a necessity of life in them in whom Christ lives who is the life but an impossibility of not living In like manner though men cannot pray acceptably by their own power or worth yet if Christ who is the mediator and intercessor live in them there is not onely a necessity of praying but it is altogether impossible that they should not pray Christ being in their hearts the Spirit of supplication and of adoption causing them to cry Abba Father Yea in him they have accesse with boldnesse unto the throne of grace And though the Lord doe know our wants yet he hath commanded us to pray ask and yee shall have c. And yee fight and warre and have not because yee ask not The Lord would have his people to rejoyce but they must pray ask and yee shall receive that your joy may be full Now although the Lord command us to pray he doth not intend that we should make Idols of our prayers and think that we receive for our praying but he doth it that we may know and consider on whom our joy our happinesse yea our very life dependeth and also that he may have the honour and glory of all his goodnesse when we in asking acknowledge him to be the giver of all and that we receive all of grace and not of debt and then it occasions much thankfulnesse when we return him the praise of all his love and bounty and live in the use of his mercies to his praise Q. But is not the Lord said to be an unchangeable God with whom is not the least shaddow of turning and if he have determined to bestow any favour or mercy he will doe it without our prayers and if he have not determined us any good to what purpose should we pray seeing by the same we cannot alter nor change his mind A. Although the Lord be altogether unchangeable and unalterable in his purposes and determinations yet he would have his children make known to him their needs by their requests neither is there the least shadow of change in him when he bestowes mercies and blessings upon them in answer to their prayers for whatsoever good thing he purposeth to his children yet before he bestow it upon them he usually stirreth up their hearts to pray for the same Now the Lord whatever he gives to the Saints he gives it them in Christ and what the Saints pray for they request and beg the same in the Spirit and intercession of Christ for he is the way by which the Lord comes down to us in all good and he is the way also by which we goe up to God in prayer and thanksgiving Now as it is impossible that God should alter his determinations in bestowing of mercies so also is it that the Saints should not pray for blessings and favours being quickened up thereto by the Spirit of Christ living in them so then God is not changed but the change is in the Saints for many times when God entends a blessing his children are not fit to receive the same then he by that Spirit of adoption quickens them up to pray and yet delaies them that by the continual use of this heavenly exercise and by the spirit of judgement and burning their corruptions may be consumed and destroyed and their hearts brought into a more holy and humble frame and they at length by this meanes made fit to receive the mercy Q. If men cannot pray unill they be moved or quickened thereunto by the Spirit how then shall it be known when the Spirit moves or which or when is the most convenient and fittest time for prayer A. That no man is able of himself without the help of the Spirit to make any prayer acceptable to God hath been already shewed prayer being a work of that Spirit of adoption called the Spirit of the Son and is nothing else but an effect of that power in the Son given unto him by the Father men may use
thee or believe in thee Our Saviour answers Though your Fathers had Manna under Moses yet it was not that bread meaning the bread of life because they that did eat there of were dead but my Father gives you the true bread For the bread of God is he that commeth down from Heaven and giveth life unto the World And further tels them plain That he is the bread of life and thaâ— he that comes to him shall never hunger and he that believs on him shall never thirst And further shewes That this is the will of him that sent him that every one that so sees the Sonne as to believe on him should not perish but have everlasting life And againe Verily verily I say unto you he that believeth on me hath everlasting life For I am that bread of life which whosoever eats of shall not die but live for ever The Jewes being carnal and understanding his words carnally strove among themselves saying How shall this man give us his flesh to eat To which he solemnly answers Except ye eat the flesh of the Sonne of man and drink his bloud ye have no life in you And he that eateth my flesh and drinketh my bloud hath eternall life For my flesh is meat indeed and my bloud is drink indeed By all which passages it doth appear very plain that by eating and drinking the flesh and bloud of Christ is not to be carnally understood of eating bread and drinking wine but spiritually of believing in him and being united and made one with him As Verse 56. He that eateth my flesh and drinketh my bloud dwelleth in me and I in him That is he that believeth in me indeed he is made one with me in the Spirit and so partaking of the same Spirit together he dwels in me and I in him Againe as the Father who sent me is a fountaine of life and I live by being one with him So he that eateth me or so believeth in me as to be united to me even he also shall live by being one with me To eat the flesh of Christ and drink his bloud in an outward Ordinance of bread and wine is but to know him after the flesh But they in whom Christ lives and they live in him and are taken into Union with him by being one Spirit with him They do not know him any more after the flesh nor have any confidence in fleshly Ordinances But they believing in him or dwelling in him and he in them from this Union in the Spirit doth flow up in them rivers of living waters abundance of spirituall joy peace and heavenly consolations Alas he that goes to the weak and empty elements of bread and wine shall not be satisfied but hunger againe and thirst againe because there is no satisfaction in them But whoso partake of Christ indeed and are made one with him indeed he gives unto them such a water as shall abundantly satisfie their souls that they shall never thirst that is they shall never be so destitute of true and heavenly comfort and joy as to seek for them in a carnall and fleshly Ordinance in an empty Cistern where is nothing to be had But the water which Christ doth give is himself which shall be in the Saints a fountain of all true and sound comfort and joy springing up to all eternity In the 22. of the Revelations 1 2. there is mention made of a pure River of water of Life proceeding out of the throne of God and of the Lamb and in the middest of the street of it and of either side of it was the tree of life which bare twelve manner of fruits and yeelded her fruit every moneth c. This pure River of water of Life is that rich Fountaine or Spirit and Power of Love proceeding eternally from the Father in and by the Son out of which infinite Love and Goodnesse growes this tree of Life eternall Life which is Christ proceeding transcendently from the infinite Love of the Father to all poor saints in and by his Son Christ Jesus In the 46. Psalme 4. it is said That there is a River the streames whereof do make glad the Citty of God The holy place of Tabernacles of the most high c. Now this City and holy place of Tabernacles is nothing else but the Saints in whom the Lord delights to dwell And this River whose streams make joyfull this City is that unspeakable and unconceiveable Love of God in Jesus Christ when the Lord is pleased to reveal or manifest himself to poor Saints so as to let them see and know their adoption by Jesus and to make them understand their union in the Spirit with him in Jesus And also that now he loves them as he loves Jesus Christ they being taken into the same Spirit or divine nature with him from hence then grows up this tree of life Then the poor Saints apprehend life life eternall and they now begin to live indeed Not any more a carnall but a spirituall life not onely a naturall or temporall but an eternall life Christ who is this tree of life lives in them and because he lives they shall live also And this tree of life or Christ living and growing in them it beares twelve manner of fruits or abundance and variety of heavenly graces and comforts Love joy peace gentlenesse kindnesse patience prayers praises c. And this tree also yeelds fruit every moneth fresh springs of joy and rejoycing yea fresh springings of joy unspeakable and full of glory For Christ who is eternall life shall so manifest himself to them that they shall see him and by beholding of him shall be made like unto him and transformed into his Image even his Image of glory and shall so live in the same from one degree to another as it is perfected in this life untill it be compleated in endlesse glory Now they in whom Christ who is this tree of life thus dwells and manifests himself need not dig for water or run to broken Cisterns fleshly and carnall ordinances and thence return empty men may like the Prodigall live upon huskes till they are almost pined But if ever they come to themselves if ever the Lord be pleased to clear up their eyes so as to let them see and apprehend their union with him in the Spirit through Christ Jesus Then they will say In my Fathers house is bread enough Then they will see and know that Christ is this bread of life and this water of life and that whoso eates and drinks thereof that is so believes on him as to be united and made one with God in him shall never hunger nor thirst after any barren or empty comforts from outward and carnall Ordinances but shall have in them fresh springs of joy and endlesse consolations flowing unto all eternity But they which
partly outward the inward part of the Covenant which was Christ was clouded and very dark as was said before and very little notice taken of it by the greatest part of them But the outward part of it was very plain and easie and they all knew it very well and acted generally according unto it and minded earthly Canaan long life and outward prosperity therein more than heavenly Canaan or the sweet and comfortable enjoyment of God in the lively apprehension of his love and favour But now Christ who indeed is the new Covenant for he is the substance of all those former Covenants being come and having acted his part in the flesh is now revealed in the Spirit for he is that Spirit or power of Gods infinite love proceeding eternally from the Father upon the Son and from the Son upon the Saints and into their hearts and now the Saints look not for Christ in outward observations but in inward and spiritual demonstrations of infinite love shed abroad in their hearts whereby they are transformed and conformed unto Christ their head more and more Neither doe the Saints now look to any outward Covenant for there is no promise made unto them of any outward or temporal things but with persecution and that they shall be contented with their conditions But the Saints look unto Jesus who is the author and finisher of their faith and count it all joy when they are accounted worthy to suffer rebuke for his name And this is the true reason why the Saints walk with God so chearfully and joyfully because they clearly see that they are not justified by or for any work or merit or worth of their own but meerly by the free grace and love of God in and for the righteousnesse of Christ Jesus who is the Lord our righteousnesse both unto justification and also unto sanctification Q. What is justification Or how may sinfull men be said to be justified or made righteous before God A. Justification is an act of Gods free grace and love whereby he through the redemption that is in Jesus Christ hath freely forgiven the sinnes of all his elect and accepts of them in him as perfectly just and righteous But more plainly Justification is that whereby God himself is pleased to condiscend and to cloath himself with our flesh and in our nature and our flesh to fulfill all the righteousnesse of the Law for us and also to subject himself in the flesh to death and curse hereby paying all our debts and satisfying divine Justice on our behalf and so became our righteousnesse for justification All which he hath done freely without any desert or desire on our part Q. But doth not the Scripture say that we are justified by faith What is faith And how are we justified by the same A. There be in Scripture divers kinds of faith mentioned by reason whereof many think that they believe to justification and are deceived for justification is free on Gods part and without any condition at all on our part for if faith were a condition of our justification then it were not free justification being an act of God in his eternal counsell and purpose before the world began if faith were a condition thereof then are we justified for some fore-seen grace in us and not freely by his grace Now faith is neither a meanes nor yet any condition of justification but rather an evidence or demonstration thereof for true faith is that whereby we close with God in the promise of life and salvation in and by Jesus Christ Now this faith is not in us by nature but is wrought in the heart by the manifestation of God in the soul When the Lord is pleased to reveal Christ in the soul and to discover to the same that he is well pleased with him in Jesus and that he hath freely forgiven all his sinnes meerly for the merit and righteousnesse of Jesus and that now he accepts of him as righteous in his beloved Son and that in Christ he hath adopted him to himself to be his Son now when the soul apprehends this then it is thereby enabled to believe it and rests upon it And thus true faith doth not act in the workes of justification but onely believes it when it is revealed in the soul and then believing hath peace with God and can look upon him with comfort and can joy in him in all tribulations Now no man can believe in Jesus Christ untill he be revealed unto him by the Father and according to the measure or degrees whereby God is pleased to discover himself to any man so he can believe or confide in him more or lesse so that it is plain that faith is no meanes or condition of our justification but by faith we believe it and rest confidently assured of it when it is revealed and so have joy and peace in believing Q. But doth not the Scripture say that Abraham was justified by works what say you then of good workes as prayer reading and hearing the word repentance and all other duties of piety and charity are not they required as good meanes of our justification A. The scope of that Scripture is not to declare that Abraham did act any thing in the work of justification for it is said that Abraham believed God and it was accounted to him for righteousnesse and those good works whereby Abraham is said to be justified doe rather declare him to believe and his faith to be a live than any way to act in the matter of justification For faith as is said before doth not justifie but believes it and applies it true faith works by love and shewes what house it comes of by actions of piety and mercy There is a faith which is dead it being nothing else but a perswasion of a carnal heart which is deceitfull and of this many men brag and boast and cry religion religion but they doe not walk in love neither toward God nor men and this faith profiteth nothing or profitable to no man and is no better than the faith of Devils But true faith where it is indeed it proceeds from a holy seed being begotten by the manifestation or discovery of God in the soul and hath for its ground a word of promise not onely without but especially within and is reall and not in imagination so also it acts like it self and is profitable every way First toward God it gives him the glory of all his wisdome power justice mercy and goodnesse when men can say indeed In the Lord have I righteousnesse and in the Lord Jehovah is everlasting strength when a man can say now I live yet not I but Christ lives in me yea I can doe all things be any thing suffer any thing through Christ that strengthens me I can be abased and I
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
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
of the Gospel A. Whatsoever was practised by the Apostles and Primitive Christians is already declared how they to prevent contention and strife did condescend to the weaknesse of many knowing that in time the Baptisme of the Spirit which is a Baptisme of Fire would eat up the Baptisme of Water as the fire that came down upon Elijahs Sacrifice did lick up all the water that was in the Trench But whatsoever hath been done in Water-Baptisme since that time it is hard to say is or was done with warrant from Scripture but is to be feared was rather a part of that mistery of iniquity which began to work even in the Apostles time And that Baptisme is come in the room of Circumcision was never yet made good by Scripture nor never will It is true God made a Covenant with Abraham and gave him also Circumcision as a sign or seal thereof But the Covenant which God made was twofold Inward and Outward The Inward part respected his soul in the sweet enjoyment of Gods love and favour by Christ Jesus both in this life and in eternall glory The Outward part of it respected the outward man the enjoyment of the land of Canaan with long life and prosperity therein Now so farre as the Covenant was inward and respected his soul so farre Circumcision could not be a seal thereof for nothing could seal the true spirituall love and favour of God to his soul but the Spirit whereby all believers were and still are sealed to the day of redemption But as the Covenant was more outward that he should be the Father of many nations that in Isaac should his seed be called and that he would give the land of Canaan to his seed for an everlasting Possession so farre Circumcision was a seal of the Covenant But now in the daies of the Gospel the new Covenant is a single Covenant that old weak part of it being vanished away and it is now established upon better promises than earthly Canaan For the Covenant which God makes with his people now is altogether inward and Spirituall which is Christ and there is no seal of this Covenant but that Spirit or the Lord Jesus called the Spirit of promise And to make Water-Baptisme or a Carnall thing to be a seal of a Spiritual Covenant which is Christ in the soul sealing up the love of God to the same to all eternity argues much ignorance in the mistery of God and carnall mindednesse in the things of God in a great measure And whereas the Apostle tells the Corinthians their Fathers were baptized in the Cloud and in the Sea That is no warrant for Baptisme at all But he speaks it rather to take them off from depending upon outward Ordinance c. For thus he seems to speak Your Fathers were high in outward Ordinances but they were not very high in Gods favour for they were overthrown in the wildernesse and these things were written for your example c. And for that of the Apostle Peter where he is speaking of the Floud and that in the Arke but a few even eight souls were saved by water and that by a figure Baptisme doth not save us First we must understand that the Ark saved those eight soules from the water And then that the figure here spoken of is not between the floud and water-baptisme But between the Ark which saved them from those great waves and Christ who saves us from the sea even the red sea of Gods fierce wrath as they that did believe and obeyed and prepared an Ark were put into it by God and so saved from death So all that do believe are shut up in Christ and made one with him and so saved from wrath For so saith the Apostle Baptisme doth now save us but not the washing away of the filth of the flesh with water but the answer of a good conscience to God by the resurrection of Christ from the dead If Christ be not risen in the soul and if he raise not the soul from death that man is not baptized indeed though he be washed in water a thousand times And as for Infants that they should be baptized there is not the least intimation in all the Scriptures that they whiles they are such ever were or ever should be baptized If Water-Baptisme were any thing or had any thing in it yet infants are in no capacity at all to apprehend it no not so much as in signification yet they which make a prop of it to hold up their tottering kingdome can see good reason for it and draw goodly consequences from Scripture to help forward the practise of it Q. Though there be nothing in it as indeed there is not it being an outward signe may we not use it therefore in obedience to Christs command as a sign of our ingrafting into him and as an ordinance that gives us admission into Curch-fellowship with the Saints A. The commands of Christ are not empty and barren commands but full of power and efficacy When Christ coms forth in a command then there is a work wrought indeed If Christ say to a dead man live then is he quickned indeed If he command a man to believe then there is faith and confidence wrought indeed If he command the Saints to love one another then it is effected indeed Christs commands where they come and he himself come along in them or else they are not his commands they never return in vaine but do certainly accomplish their work not in imagination but in reality and truth Now if Christ had commanded to Baptize a man or an infant in water certainly some notable work would have been wrought thereby But we see in experience that to dip or to sprinckle in or with a little cold water produceth no effect in the inward man Therefore to Baptize with water as a command of Christ is to offer injury to Christ and to make the commands of Christ which are full of power and life to be empty and fruitless commands which is not safe to imagine Moreover Christs Kingdome is a Spirituall Kingdome and is altogether inward And as it is not attained so neither is it enjoyed with any outward observations Indeed under the Law they had their outward Ordinances and Services and all of them had their significations shewing forth something of Christ of his death and resurrection c. And this Kingdome was more Carnal than Spiritual and they were led on in it by outward and carnal observations But now Christ having finished all his work in the flesh and being come again in the spirit he exerciseth all his Kingly power in the soul and this Kingdome of Christ is the Kingdome of Heaven and there is no signification in it at all but all is reall For it is the glory of God begun in the soul not in imagination but in deed and in
any man as he is a man as he is a Jew nor as he is a Gentile as he is rich or as he is poor bond or free but as he is in Christ and Christ in him In this sence the Lord doth accept persons for he accepts of these in Christ and as for others who are not in Christ he regards them not be they Jew or Gentile high or low noble or base he accepts of none but in whom he appeares and manifests himself by Jesus Christ Q. But is not God in all men Is not he one and the same and doth not he infinitely comprehend all things in himself All come from his fulnesse and he dwells in all and every one in his fulnesse for he cannot be divided a piece in one and a piece in another but he is all and in all and to all onely there is not the same manifestations in some he lies hid and in others he shines forth and we are said to be the off spring of God and to live move and have our being in him How then can it be but that all must be saved seeing God is in all and all are in him A. That God doth infinitely comprehend all things in himself and that all things even the whole creation proceeded from his fullnesse is a truth yea that God is in all men in some sence or respect is also granted Man being created in the Image of God was thereby able to act according to God but having by sinne defaced this Image he was now become more like Satan than God And though he had lost all his wisdome and strength to act according to the will of God in things spiritual yet there remained so much of the light of nature in him namely his natural understanding and reason which served him and whereby he was enabled to act in moral and civill things and to leave him without excuse For without understanding and reason he could not be able to glorify God as God in the outward creation Now this natural understanding and reason as it is purely natural so God ownes it as a sparke of his Image but as it is corrupted and defiled with sinne so he disowns it and this is that which doth accuse or excuse When naturall men led on by the light of nature did act according to reason or judgement then their conscience did excuse them But when they acted contrary to reason even from corrupt and carnal principles then their naturall conscience was against them and accused them And this naturall principle hath many names even in Scripture somtimes it is called a knowing of God or a knowledge of God Sometimes mans righteousnesse Rom. 10. 3. And sometimes mans wisdome and the spirit of the World c. And by this spirit or principle of nature God is in all and acts in all rationall men yet in some in a higher and in others in a lower degree For it is by this spirit or principle that all natural and civill men act lawfully in all natural and civil things For there is not any action in the world that is naturally and civilly good but in this respect it is of God Neither can God ly hid in this respect in the most wicked or carnal men For even they many times do act things in themselves that are naturally and civilly good And thus all men may be said to be the off-spring of God not onely because they all came from him as their original but also as they are acted by him through a spirit or principle of nature to walk honestly and civilly in things of outward concernment But now there is a more special and spiritual in-dwelling of God in the Saints namely the eternal in-dwelling of his love in Jesus Christ wherely he hath from all eternity chosen them and made them one with himself in Christ And in due time in their several generations hath manifested and doth manifest and reveal this love which is Christ in their hearts which doth assure them of their adoption and of their union with him And whereby they are carried forth to live up to him yea to live in him being transformed more and more into his own glorious Image even by his spirit dwelling in them Now that God is not thus in all men namely in his love in Jesus Christ is clear both from Scripture and common experience The Apostle in the eighth Chapter of the Romanes and the first Verse layes this down as a firme conclusion That there is no condemnation to them that are in Christ Jesus But who are they Such as walk not after the flesh but after the spirit Now to walk after the spirit is to be led forth by the same to mortifie the deeds of the body that henceforth they might not serve sin For Jesus Christ who is in them a law of the Spirit which is a law of Life doth free them first from sinne and then from death But there are some that walk after the flesh and mind or are led onely by a naturall principle and this tends onely to death because this spirit or carnal principle is at enmity against God and neither is nor can be subject or obedient to Christ who is the Law of life or power of God to salvation in all that do believe but is full of self-righteousnesse acting by legall and fleshly performances for life and happiness And being thus earnal in their minds cannot please God because partaking not of Christ or of that spirit wherewith he is annointed they are not nor cannot be any of his But walk in the vanity of their own minds having nothing but darknesse in their understandings and by reason of that ignorance are estranged from the glorious Light and Life of God even Jesus Christ and being hardned by continual custome in sinne become at length insensible and give themselves over unto lasciviousness and wantonness to act all manner of uncleannesse and that with greedinesse But the Saints have better learned Christ for they being annointed with and receiving of his Spirit do therefore mind the things thereof and are led forth thereby into all well pleasing actions Christ who is the Life being risen in their hearts the old man or body of sinne is destroyed mortified and put off by little and little even as he is pleased to manifest himself But the wicked even the children of disobedience or unbeliefe they have no fellowship in Christs Kingdome which is Spiritual nor no inheritance in the Kingdome of God which is in glory eternal though they deceive themselves For the wrath of God cometh and abideth on them And thus it is clear from Scripture that God is not in all men in his love in Jesus Christ for he is where he comes in Christ both Light and Life and where he is thus he acts like himself And
God and saved For so saith the Prophetverse the 6. I the Lord have called thee in righteousnesse and will strengthen thine hand and preserve thee and give thee for a Covenant of the people a light of the Gentiles To what purpose To open blind eyes to bring thâ— prisoners out of prison and them that sit in darknesse out of the prison-house Again The Spirit of the Lord is upon me and he hath annointed me to preach glad tidings to the meek to bind up the broken hearted to proclaim liberty to the captives and the opening of the prison to them that are bound c. The Saints though they were in the state of election in the purpose of God yet for the present being fallen under sin were in a condition of darknesse and death and were in slavery to sin and Satan And being no way able to free or deliver themselves therefore was Christ Gods elect or his righteous servant that he by undertaking for them in the flesh and by raising and quickning them in the spirit might bring them out of prison and captivity make them free men and present them to the Father in himself without rebuke And so also meanes the Apostle when he tells the Ephesians that now it is Gods design in the dispensation of the fullnesse of times to gather into one sweet agreement or holy fellowship all the Saints that are elected in Christ or which are in Christ in his purpose which is all one which are in heaven and in earth whether they be Jewes or Gentiles circumcised or uncircumcised bond or free even in him as the Saints are in Christ by vertue of Gods election So God will gather them together and so raise them by Christ that they shall now know and believe their union with God in Christ and their union one with another even in him And to this end all things were made by him and for his glory and still consist to help forward his great designes for in him dwells the fulnesse of the Godhead and the Saints are compleat in him Yea Christ fits in the Saints as a refiner and purifier of silver and by the spirit of judgement and burning which is himself doth purifie the sonnes of Levi even them which he hath brought near to himself and burnes up all their drosse the briars and the thornes their sinnes and corruptions that they may come forth a vessell for the refiner and fit for the Masters use That they may offer to the Lord in righteousnesse or give up themselves wholly to him in Christ and whosoever of the Saints rest or build upon any formes or ordinances below Christ the fire of Christs Spirit shall consume these works yet they being built upon or interested in Christ shall be saved by him yet so as to be purified by fire And thus God will come forth and is already come in the Saints not in all men destroying and consuming all sin and unbelief and doth daily gather them together into one body in Jesus and will by Jesus bring them into himself their originall and fountain after he hath first separated between the pretious and the vile between the Saints and their beloved lusts Christ came not to save the good or the believing part of men for there was no good nor believing part at all in man for man was quite and clean lost and undone and Christ came to save that which was lost namely poor men and women and to save them from their sinnes The good things and believing part in the Saints is Christ and he was never lost and the Saints partaking of him are united to him and so are saved in and by him True indeed Christ and the Saints make but one elect for they make but one compleat Christ he is the head and they the members and indeed God in electing of Christ did in him elect all his members and in saving of Christ saves whole Christ even all the body and that the bodies of the Saints are the members of Christ the Apostle shall inform us 1 Cor. 6. 15 16 17. where he seems to deal with some that thought fornication to be no sin because it was outward in the body I wish there be not many such in these dayes to whom he replies that though it be in the belly yet it ought not to be because the body is not for fornication but for the Lord. Yea saith he know you not that your bodies are the members of Christ and the temples of the holy Ghost and that they ought to glorifie God in their bodies as well as in their spirits seeing they are both Gods And that this may not seem strange he tells us that Christ is already by his Spirit quickening our mortall bodies more and more to holiness and will in the end change them and make them like his glorious body even by his mighty power And that election and salvation relate to mens persons let one Scripture more declare Acts 13. 48. Paul and Barnabas preaching at Antioch the Jews contradict and blaspheme they turn themselves to the Gentiles the Gentiles they are glad and they receive the Word with joy and all that were ordained to eternal life believed Now whether faith or any good things in these Gentiles were ordained to eternal life or the persons of these Gentiles who did believe and to whom Christ appeared in the preaching of the Apostles let all men well consider and then judge But there is a sort of people that live after the flesh unbelievers sorcerers whoremongers murtherers Idolaters c. who are without to whom Christ will say Depart from me yee cursed and these are not things namely sin unbelief muthers c. but persons also in and by whom these sinnes were committed who loved cursing or the cursed wayes of sin therefore it namely the curse shall come upon them and who delighteth not in blessing or the undefiled way of God even Jesus Christ and therefore the blessed enjoyment of God shall be farre from them for whom is reserved the blacknesse of darknesse for ever and who shall be punished with everlasting destruction from the prsence of the Lord c. Neither is God unjust but most righteous in rewarding every man according to his workes for God is so infinitely holy and righteous that he cannot doe any unjust act Nay he neither doth nor will doe any thing but wherein he will appear most perfectly just and righteous For God did not elect man and afterward reject him or damne him love him and afterward hate him But the Lord who is infinite in wisdome did see and behold all things before any thing was created for all things were in him although they were not brought forth or manifested And in his fore-knowledge and in himself he beheld all men when as yet there was none of them yea even then he beheld them