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
And he who is a Revealer of secrets and to whom interpretations doe belong shall in due time reveale the same unto you If you cannot receive it at present yet ye may in time but if not at all yet take heed of condemning it for heresie blasphemy Christ was called a blasphemer a Devil and that by Saints in profession Truth hath been adjudged to be falshood and sound doctrine hath been condemned for heresie in all ages If any dislike or cannot receive it because in some passages it may seem beyond his apprehension Let him know that the maine end of this is to carry up his heart to Christ above it selfe and if on the other hand any shall despise it and cast it away as too much below them let such know that it is not sent but to the lost sheep of the House of Israel and that the foolishness of God is wiser than men To whomsoever it comes it will bring this testimonie along that it hath no self-ends at all but comes meerly out of love to poore souls Deare Brethren Let me now in one word beseech you to lift up your heads for your redemption draweth nigh Be making toward your heavenly rest be longing after your Fathers house be owning of your own priviledges be standing fast in your own liberty be getting out of Babylon ye have dwelt long enough in confusion long enough in the mount of outward observations Take up your carriages raise up your hearts ask the way to Sion set your faces that way if you can but get one step into new Jerusalem you are past all danger here yee see sorrow sighing pain fear and death here you say oh that I were assured of Gods favour oh that I knew he loved me c. poore soules If ye were but entred into Christs spirituall Kingdome indeed if ye did but know God Christ and the Saints in the Spirit indeed your hearts would leap for ioy did you but know God in Christ Christ in the Saints the Saints united and made one with God in Christ by that one eternall Spirit your hearts would rejoyce your joy would be full yea yee would rejoyce with joy unspeakable and full of glory Then you should see the Tabernacle of God with men and God dwelling with men or in men then should all teares be wiped away and then there should be no more feare of death no more sorrow nor crying nor paine in respect of the losse of Gods love and favour for all former things as namely all low and carnall apprehensions of God which caused feares doubts distractions would be passed away for there shall be no night nor clouds to hide his love but they that be his Servants shall serve him in Spirit and Truth and they shall see his face with joy and his name or glory shall be in their fore-heads or shine forth in them to his praise and they shall reigne with him here in joy and glory even in this life and shall at last injoy him in unconceiveable and eternall glory of which this is but a tast Brethren the Grace of our Lord Jesus Christ be with you all Amen Your most affectionate Friend and Brother in Chist Iesus William Mason A LITTLE STARRE OR CATECHISME c. QUest What is the end of Catechizing Answ To instruct the ignorant in the knowledge of God and of themselves Q. Is there a God then A. Yes Psal 19. 1. The heavens declare that there is a glorious God and the firmament sheweth forth his handy work Q. What is God A. God is an eternal Spirit having his being in and of himself infinite in wisdome in power in justice in mercy and goodnesse yea who is all these in highest perfection Q. How doe you know that there is a God A. First By his works of creation and providence whereby his eternall power and God-head are wonderfully manifested And Secondly By the Scriptures which doe abundantly declare him But thirdly and chiefly By his Spirit which he hath given us 1 John 4. 14. and 20. Q. How many Gods be there A. There be many that are called Gods but to us there is but one God who is one intire invisible glorious being comprehending all things filling all things and who is not confined nor comprehended 1 Kings 8. 27. Q. Why then are the names and titles of God given to more than one namely to three called the three persons in the Trinity the Father the Son and the Holy Ghost if there be but one God A. God hath been pleased in much wisedom and goodness to manifest himself by and under these three denominations or titles not that there are three Gods but rather so many various discoveries and makings forth of one and the same God Q. What conceive you of God when he makes himself known by the name of Father A. First that he is the fountain the root the originall of all good to all men in relation to the outward condition And Secondly and chiefly that of and from himselfe he doth bring forth glorious discoveries and dispensations of infinite love and goodnesse toward the Sons of men electing and adopting them for himself drawing their souls up unto himself and making them partakers of himself Eph. 1. 4. 5. John 6. 44. Q. What conceive you of him when he makes forth himself by the name of Sonne A. Here is held forth a second way of his inexpressible love to man for here is a wonderfull condiscention the glorious God manifesting himself in the flesh taking on him our nature and our flesh becoming Immanuel or God made one with us in the flesh and in our nature and our flesh fulfilled all righteousness for us subjected himself in the flesh to death and curse to satisfie divine Justice which we had offended that by this means he might 〈◊〉 〈◊〉 us from that wrath and curse which we had deserved Q. And what doe you understand when he makes himself known by the name of Holy Ghost or Holy Spirit A. By this is manifested a third way of his abundant goodness for by his Spirit which is the powerfull working of his love in the hearts of his people he reveals and communicates himselfe with all the riches of his grace and love unto them yea by which he sanctifies and transforms them into his own Image fulfilling all righteousness in them and whereby he takes them into union with himselfe to live in him Q. Why did God make the world A. God who is infinitely glorious in himselfe yea who is an overflowing fulnesse of all glorious excellencies needed not the world to add to his glorious perfections but he made the world for the manifestation and declaration of his glory Q. Could not the glory of God shine forth sufficiently without the work of creation A. No That infinite and transcendent
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
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
prophecies and types which made mention of him and therefore they were enabled extraordinarily to declare both in word and writing the whole will and counsell of God and the word so spoken and written being a revelation of Christ through the Spirit was written and spoken for our instruction Christ now reveales himself to us also by the same Spirit and to the same ends and purposes but not in the same manner nor in the same degree Christ by revelation enabled them to speak and write a mystery and by revelation he enables us to know and understand that mystery which was spoken and written by them They were inspired by the Spirit immediately to write and speak the mind of God perfectly To us it is given to understand and believe the will of God in the mystery of Christ by attending upon reading exhortation and doctrine even by the same Spirit The Apostles were sent to preach the Gospel and faith comes by hearing and hearing by the word preached Paul was an Apostle a teacher of the Gentiles and unto him was this grace given that he should preach among the Gentiles the unsearchable riches of Christ c. The Gospel must be preached but every preaching is not the preaching of the Gospel for some men preach neither Law nor Gospel but their own fancies others preach justification by the duties of the Law knowing neither what they say nor whereof they affirm and others jumble Law and Gospel together saying that men must believe in Jesus Christ and yet they must walk in a strict performance of the duties of the Law or else they cannot be saved But the Gospel where it is purely preached is not with wisdome of words to exercise or set forth mens humane arts and acquired abilities but in the evidence and power of the Spirit to perswade men to believe the preaching of the Gospel is not to chide or revile men for not believing but to beseech men to be reconciled to God The preaching of the Gospel is not to threaten wrath and vengeance against sin and sinners but to offer termes of peace reconciliation and salvation through Christ Jesus to the worst of sinners Moreover the Lord hath in much wisdome and goodnesse manifested his will in a written word for he very well knew what was in man many Prophets of old did run before they were sent but because they spake not according to the Law and the Testimony their written word their was no light in them There were also false Apostles in the Primitive Churches but because they spake not according to the word of faith revealed in the true Apostles they were soon discovered to the Saints The Mystery of iniquity in that man of sin came into the world after the working of Satan with signes and lying wonders and men were deluded by them because they did not receive or believe the truth as it was revealed in the written word but Christ hath already in part and is daily destroying more and more that mystery and kingdome of the devill by his appearing and the brightnesse of his coming according to this written word And there be many also that boast and brag of visions and revelations and despise and deride the Scriptures but because they resist or put away the truth therefore they shall not be able to proceed much further for their folly shall be made manifest to all men by the power of truth revealed in the Scriptures Neither is the Scripture contrary to it self or any the least contradiction in it for as no part of it was written by the private motion of mans own Spirit so neither is it of any private interpretation nor to be drawn or stretcht to any mans private purpose for we are not to use the Scriptures for our own self ends or so much of them as will serve our turnes but to weigh and consider the whole Scripture and labour to reconcile seeming differences for though there may appear some small seeming jarrs in the letter yet being compared with other Scriptures and weighed with a Spirit of love and meeknesse there will be found a sweet harmony in the sence and meaning and where any thing is hard and difficult and not easie to be understood there we are not rashly to determine but by prayer and supplication to wait upon God who is a revealer of secrets and to whom interpretations doe belong and in due time we shall reap if we faint not Q. What is Prayer A. Prayer is much spoken of and much used among men but it is not very well understood for many people can and doe utter words and sentences which the Saints in Scripture have used in prayer and yet they doe not pray prayer is not every lifting up of the voice to God nor every lifting up of the heart to God for the most wicked man may pray and that earnestly and that for life and salvation and yet not pray aright yea a believer and one that is in Christ may be very fervent in prayer and yet not being rightly catechized and instructed in the nature of true prayer may not be accepted but offend in praying Prayer is not a work of wit or memory or of any other common gift of the Spirit but true and right prayer as it goes up to God through Christ so it comes down first from God by Christ and is indeed the intercession of Christ in the soul for no man knowes how or what to pray for as he ought yea the Saints themselves are compassed with many infirmities and many of them lie under many outward crosses c. by reason whereof they may and doe now and then use prayer in a carnal manner now it is the Spirit which removeth or helpeth against these infirmities when the Spirit prevailes as it doth for the most part in the Saints then it assures them of the love of God and overcomes all feares and doubts and carries them up to God with free accesse making them to know that God is not delighted with eloquent words and speeches or sentences finely framed and artificially drawn into a method But that he is well pleased with Christ and delights in nothing but Christ and if he be in the soul though at present they cannot utter many words or outward expressions nay if they can but groan in spirit he knowes the meaning thereof for he knowes the heart and understands the mind of the spirit If prayer proceed from a mans own spirit then it is alwayes for self ends but if it be the intercession of Christ in the soul then it is alwayes agreeable to the will of God for he even Christ maketh intercession for the Saints according to the will of God Q. If prayer be the intercession of Christ in the soul then how is it said that he is at the right hand of God and maketh intercession
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
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 â—â—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
and abhominable and murderers and sorcerers and Idolaters and all liars shall have their part in the lake of fire and brimstone which is the second death Yet those words can have no relation to mens persons for if they have what will then become of all men for what man is there which hath not one or other of these sins in him but great is the mistery of godlinesse God manifest in the flesh the truth manifest in a form so here is a mistery wrapt up in these words for this evill is not threatned against the persons of any no not of the most wicked but against these and all other particular sins and offences which break through the persons of men which being put together make up a perfection of wickednesse And which as a body of uncleanness dwells in men and this the Apostle calls flesh and sin even in himself And this is that which must be cast into the lake of fire and brimstone The wrath of God shall never cease burning up these lusts in this body of sin and death untill it hath quite consumed them For what other heaven can be intended or expected but a glorious uniting of all good things into God or what other hell can be imagined but a casting away of all evill things into Torment confusion and darknesse A. That heaven and hell are misteries and are also of various significations is not denied for the kingdome of heaven is sometimes taken for the outward profession of the Gospel and sometimes for the inward life and power of the Gospell c. Hell is also taken sometimes for the grave and sometimes for Satans kingdome in mens hearts for he is called the prince of the power of the aire the spirit that rules in the hearts of the Children of disobedience And although heaven and hell be misteries yet they are not altogether misteries The Scriptures are misteries but yet they are misteries revealed Christ spake sometimes plainly and spake no parable heaven and hell are misteries yet misteries revealed for there are these three things in all misteries 1. The historical or litteral narration 2. The interpretation and meaning And thirdly the truth or substance and reality And the first and the second of these be meer nothings without the third True indeed where God is there is heaven for God dwells in glory which is heaven and by his glorious appearance in his Saints he brings heaven into their hearts Againe hell is where Satan is and that is in wicked men For he dwels and raignes in them and hath his kingdome in their hearts sometimes he steales into the Saints and troubles them and disturbes their peace and causes mutinies in the soul but he dwels not there long for Christ and he cannot dwell long together Christ casts him out and suffers him no more to enter that is not to raigne And that God is not in all men in his love in Jesus Christ which is heaven hath been shewed already But he is onely so in his Saints whom he doth not onely act and order by outward and generall providences But also hath taken them into himself through his Son by his spirit and they are so united or made one with himself in that eternal spirit that they are thereby carried forth of themselves to live with him and in him Christ makes in them a separation indeed for he casts out by degrees the old man with all his deeds which is that body of sin the Apostle speaks of which is not wholy subdued while the Saints abide in the flesh and so he is gathering all the Saints which are those good things for the Saints are himself into God which is unity in glory blessednesse heaven But as for the wicked Christ is not in them nor they in him nor of him but of their father the devill And being incorporated and made one with him in sinne so they are carried on by him to live in all ungodlinesse with him and so must needs be in hell for Satan hath his kingdome in their hearts hence it is that out of that bottomlesse pit proceed murders adulteries c. and whatsoever is evill and of the devill And hence it is also that wicked men are many times tormented with hellish feares and terrors And thus wicked men are in hell when they think themselves to be in heaven even in this life But more especially by hell torment to which the wicked are reserved untill the judgement of the great day to suffer the vengeance of eternal fire when all sin and all sinners and devils and wicked spirits shall be gathered into one body and confounded or cast into a condition of torment or lake of fire which shall be kindled with the wrath of God like a river of brimstone which is the second death And whereas it is said that the evill or punishment threatened in the 21. Rev. 8. cannot relate to mens persons because if it should what would then become of all men there being not a man that hath not one or other of these sinnes in him and so conclude it to be a mystery wrapt up in a form of words To which it is answered that the Saints are in Gods esteem without sin for he lookes upon them in Christ and as Christ and so he cannot behold iniquity in them Again the Saints are born of God as to the divine nature in them and all that is born of God sins not neither can for the seed of God remaines in him Again to say and affirm that the Saints see an end of sin in them and that Christ hath finished transgression in them and that let them doe what they will they cannot sin and yet to conclude that the punishments there spoken of cannot relate to mens persons because the Saints must needs be guilty as having sin in them if this be not a mystery or rather a contradiction let all men judge Indeed the Saints even the best of them are in hell before they be in heaven for they all passe through a state of nature a kingdome of sin where while they remain unregenerated they are in the kingdome of Satan without Christ and without God in the world But when God reveales Christ in the soul when they are regenerated and born anew when Christ who is both light and life appeares then they are translated out of this kingdome of darknesse and entred into heaven then they are in the glory of God for God dwells in glory and when he hath taken any soul into himself in the least measure or degree then that soul is in heaven And this is many times but a low and clouded condition and great mixtures of light and darknesse day and night peace and trouble because they cannot apprehend any thing of God but through a veil or fleshly ordinances and formes of worship and therefore see and enjoy