all men that I might by all means save some and this I do for the Gospel sake But to return 'T is evident that John testified concerning Christ and himself on this wise Joh. 3.30 He must increase but I must decrease which if the whole scope of the Scriptures relating to Baptism be considered seems clearly to hint that therein John spoke not with respect to his Person but that administration of Water-Baptism whereof he was a Minister Moreover we find the Apostle Paul testifying 1 Cor. 1.14 15 17. I thank God I baptised none of you but Crispus and Gaius lest any should say I have baptised in my own Name and I baptised also the house of Stephanus Besides I know not whether I baptised any other for Christ sent me not to baptise but to preach the Gospel Which being compared with what he writes unto the Ephesians Eph. 4.4 5 6. There is one Body one Spirit even as ye are called in one Hope of your Calling one Lord one Faith one Baptism one God and Father of all And with what he writes to the Colossians where Circumcision is equallised with Baptism Col. 2.11 12. its clear to every enlightned eye that Paul was by the Spirit led to Exalt One Only Baptism which doubtless was the Baptism of the Spirit unto which he gave Testimony when he writ to the Corinthians on this wise 1 Cor. 12.13 For by one spirit are we all baptised into one Body whether we be Jews or Gentiles whether we be Bond or Free and have been all made to drink into one Spirit More might be written on this Subject from the Scriptures of Truth to evidence the matter intended but at present we shall forbear further to enlarge thereon CHAP. X. Touching the Supper of the Lord with his Disciples the night before he was betrayed FOrasmuch as the Children of Light amongst those called Quakers have been reputed Apostutised from the true Faith and Disowners of Gospel Ordinances not only because since they have believed in the sufficiency of God's Grace given by God and inwardly received by them they have not been found in the Outward Practices of VVater Baptism of which in the last Chapter we have already treated but also for that they as the Church of Christ are not principled to meet together at some certain appointed times and seasons to break Bread and drink Wine as that which according to the reputed institution of Christ they ought to do in a more solemn manner than at other times and then term such their eating and drinking the Sacrament of the Lord's Supper or Communion and Participation of the Body and Blood of Christ It is therefore thought meet at this time to treat somewhat on this Subject evidencing that the Doctrine published by Christ at his Last Supper is owned by us and in order thereunto 't is thus observed when the Disciples of Christ the Night before he was betrayed were eating the Passover with him the Evangelist thus declares Luk. 22.19 20. And he took Bread and gave thanks and brake it and gave unto them saying This is my Body which is given for you this do in remembrance of me Likewise also the Cup after Supper saying This Cup is the New Testament in my Blood which is shed for you The aforesaid words This do in remembrance of me is the only sentence spoken by Christ whereof the Scripture makes mention whereby the institution of the Sacrament of the Lord's Supper so called may be pretended to be proved from which words it naturally follows that Christ's Disciples were to do something which he then did which undoubtedly was to give Thanks and break Bread in remembrance of him and according to this Command we believe 't is the duty of every Christian both in Eating and Drinking to receive the same with thankful hearts and to be not only at such times and seasons but at other times also in the remembrance of the Benefits whereof the faithful are Partakers through the death of Christ and those who thus believe and thus practise which the faithful People of God amongst those called Quakers do own the Doctrine of Christ at his Last Supper and if we said no more we have said enough to evidence what we have undertaken to do viz. That the Doctrine publish'd by Christ at his last Supper is owned by us But since it is so that divers places of Scriptures have been taken by many professing Christianity to signifie that the primitive Christians were found in the practice of administring and receiving the Sacrament of the Supper so called 't is further signified what may be pretended to be said in favour thereof after Christ ascended Acts 2. it appears that after the pouring forth of the Holy Ghost Peter stood up and preached unto the Jews at which Sermon there were added unto the Church about three thousand touching whom verse the 42. 't is thus said And they continued stedfastly in the Apostles Doctrine and Fellowship and in Breaking of Bread and in Prayers No doubt but this is taken for a manifest Proof of the use of the Sacrament of the Supper so called as practised by the Professors of Christianity at this day but whether on sufficient ground is now the question for our parts we testifie it appears groundless to us for verse the 44th 't is said All that believed were together and had all things common and verse the 46th thus And they continuing daily with one accord in the Temple and breaking Bread from house to house did eat their own meat with gladness and singleness of heart praising God These Scriptures being duely weighed clearly manifest that as often as they did cat they had all things common and praised God and that here 's no ground to believe that the daily Breaking of Bread there spoken of had a relation to daily solemn appointed Meetings wherein the Apostles did take bread bless break it and distribute it under the notion of a Sign unto them that they were made Partakers of the Body of Christ whereby the Soul is nourished but rather that at those Opportunities their outward Bodies and Hunger were refreshed and satisfied which in the Apostle Paul's sense was not eating of the Lord's Supper as is manifest 1 Cor. 11.20 21 22 33 34. Moreover if we do but compare the aforesaid Scriptures Acts 2.42 46. with what is written Acts 6. from the beginning to the 7th verse 't is rational to conclude that in their daily breaking bread from house to house no other Institution Ordinance or Sacrament was hinted at than what was neglected toward the Grecian widows mentioned Acts 6.1 which Neglect occasioned a choice of seven Deacons because 't was not judged reasonable that the Apostles should leave the Word of God and serve Tables which service there hinted at was doubtless a Ministration of Outward Food for the nourishment of the Outward Man and not the nourishment of the soul Acts 20.7
'T is thus said And upon the first day of the week when the Disciples came together to break Bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight and in the following verses 't is signified that when Paul came up again from taking up a young man who as Paul was long preaching sunk down with sleep and fell down from the third loft and was taken up dead and had broken bread and eaten and talked a long time even until break of day he departed On this Scripture it may be observed that no mention is made that the aforesaid Breaking of Bread was done in pursuance of any Institution made by Christ at his Last Supper nor yet that the end thereof was that they might be on that occasion in a more solemn Commemoration of the Death of Christ than at other times wherein they might refresh their outward man with Carnal food and therefore though I cannot but have so much Charity for the Disciples of Christ as to believe that when they did so eat as aforesaid they were in the remembrance of the Benefits through Christ's Death as every true Christian ought to be and more especially whilst participating of his Mercies yet the Scriptures already named seem no rational Proof of any such solemn Institution made by Christ which many under the Profession of Christianity pretend to have practised 1 Cor. 10.16 The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the Communion of the Body of Christ Considering the mind of the spirit through the Apostle in the very same Epistle we appeal unto such who are knowing in the Mysteries of God's Kingdom whether 't is not unreasonable to take the Meaning of the Spirit to be that this had a Tendency to Encourage Outward Meetings wherein Outward Bread ought to be broken and communicated as a Sign of being Partakers of Christ's Body or to prove any solemn Institution made by Christ more than what may as well be alledged from the words of John to be then instituted by Christ when he said John 6.51 56. I am the living Bread which cometh down from heaven if any man eat of this bread he shall live for ever he that eateth my Flesh and drinketh my Blood dwelleth in me and I in him For we find the Apostle Paul in the very next verse thus signifying For we being many are one Bread and one Body for we are Partakers of that one Bread This one bread whereof the Apostle speaks is not outward Bread but Christ and his Church dwelling each in other according to the aforesaid Testimony of Christ He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him 1 Cor. 11.23 24 25 26. Paul thus said For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took Bread and when he had given thanks he brake it and said Take eat this is my Body which is broken for you this do in remembrance of me After the same manner also he took the Cup when he had supped saying this Cup is the New Testament in my Blood this do ye as often as ye drink it in remembrance of me for as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come This Scripture is taken as a pertinent Proof for the Administration of the Sacrament of the Supper so called as a Gospel Ordinance The first thing needful to be considered in order to the having a right understanding of the mind of the Spirit through Paul in this matter is the occasion whereon 't was written which is signified from ver 17. to 23. of the same Chapter from whence it appears That the Corinthians came not togeâ—her for the better but for the worse for that when they came together Paul heard there were divisions amongst them and that in eating every one took before the other his own supper and that one was hungry and another drunken and that this was not to eat the Lord's Supper and then proceeds to relate what he had delivered unto them as an evidence that their Practice was not to be justified or owned from any thing delivered unto them by him 'T is now necessary to consider what may and what may not be inferred as pertinent to the matter in hand from what Paul delivered to the Corinths It cannot be inferred that those who worthily did eat of that Bread and drink of that Cup mentioned verses 24 25. which we will not deny to be outward were after the receiving thereof made Partakers of Christ's Body for though ver 27. the Apostle thus saith Whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord yet he doth not on this occasion say that the Worthy Receiver is Partaker of the Body of Christ and why but because that was not the declared end what then was the declared end the end from Paul's words seems to be to shew the Lord's death till he come for verse 26. he thus saith For as often as ye eat this Bread and drink this Cup ye do shew the Lord's death till he come in remembrance whereof man may be and yet no Partaker of his Body and as to these words till he come they may reasonably be taken to relate to his coming to man in Spirit and if so there is no pretence from Paul's words that such ought to continue in the aforesaid Practice for the remembrance of Christ's Death who are witnesses of his coming in the spirit by which as living members of his spiritual Body they are attained unto the End wherefore a remembrance of his Death was accounted needful And as to these words Whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord it may be said that no command is herein contained to prove that the Sacrament of the Supper so called ought to be or to have been practised but yet we confess that from these words it 's Rational to conclude That Paul had a Sense that some might take occasion to meet together to break Bread and to Drink and forasmuch as the use thereof was abused it might be a necessary Caution in Paul to signify that the Unworthy Eaters were guilty of the Body and Blood of Christ because if they made Conscience thereof as doubtless those who so practised would profess they did even as some others made Conscience of Observing a Day the Abuse thereof could not but become Sin unto them by which the Just is Crucifyed And therefore Such might as Justly be accounted Guilty of the Body and Blood of Christ as those who having tasted of the Good Word of God were by their Falling away
John 6.53 when he said Except ye eat of the Flesh of the Son of Man and Drink his Blood you have no Life in you For though Christ so said yet he did not intend that there could be a Profiting as to the Growth of the Inward Man by Eating outward Flesh no more than the Children of Light do at this Day believe that the Eating of the Outward Bread can nourish the Immortal Soul Joh. 6.63 And therefore Christ said It is the Spirit that quickneth the Flesh profiteth nothing CHAP. XI Touching Justification and Salvation through Faith in Christ WHat the Scripture saith touching Justification and Salvation we own viz. Rom. 8.30 That the Called of God are Justifyed and that This Justification is freely by his Grace through the Redemption Rom. 3.24 25. that is in Jesus Christ by Faith in his Blood for the Remission of Sins that are past and that Tit. 2.11 Salvation is brought through the Grace of God that hath appeared unto all Men. Object This Sense of yours cannot be denyed because your Language agrees with the Holy Scriptures But the Question is Whether your Meaning thereby is that you own a Justification of Persons or a State of Salvation attainable through the Blood of Christ not only without an Infusion of Righteousness but also by a Pardon of Sins and accepting of Persons as perfectly Righteous at the Tribunal of God not for any Works wrought in them or done by them but for Christ's sake not by imputing the Act of Faith or any pretended Light or Principle within them or any of their Evangelical Obedience to him as their Righteousness before God but by Accepting and Imputing the Obedience and Satisfaction of Christ for them and to them And Whether or no you do not account that Justification and Sanctification are all one and the same thing because Sanctification is inseparably joyned with Justification 1 Cor. 6.11 which if you should we cannot but take you therein to Err because in Justification God imputeth the Righteousness of Christ to us Rom. 4.6 8. But in Sanctification the Spirit of God infuseth Grace into us and enableth to the Exercise thereof Ezek. 36.27 Answ The Objection seems to be raised by such as have put their Meanings on the Scriptures of Truth when in truth they cannot say That by the Revelation of the Spirit of God they have been led thereto And therefore such Meanings may well be taken to be no other than meer Private Interpretations and not that which is signifyed by the Holy Ghost However that our Sense relating to the Material Parts of the Objection may be known we thus say First That Justification unto Life Eternal or a State of Salvation is not attainable but through Faith in the Blood of Christ or the Leadings of God's Grace that hath appeared unto all Men and that nothing which we of our selves are capable to perform can in any wise be so Meritorious as thereby to render us worthy of that Justification which all the Saints in Light are attained unto as absolutely necessary to the being made a Partaker of the great Salvation of God By these our words Nothing which we of our selves are capable to perform our Meaning is not only an Exclusion of all legal Performances which the Apostles in their Epistles plentifully hinted at but also of all other Outward Dutyes and Performances of what Nature and Kind soever that our Outward Man is of ability without the Assistance of the Spirit of God to act and bring forth And if any from these words in the Objection viz. Wrought in them Act of Faith Evangelical Obedience c. shall conclude that the very Works and Actions which by the Spirit of God we are enabled to bring forth are of no Advantage towards Eternal Salvation but that it 's through Faith alone attainable We then thus Answer That the word Faith in the Scripture may be taken in a two-fold sense the one is a Faith that is not without a further growth accompanyed with the Salvation of God and therefore cannot be the Faith intended in the Objection The other is Faith in the Blood of Christ for Remission of Sins and this Faith is unto Salvation and so must be that intended in the Objection But then this inconsistency with Truth plainly appears in the Objection viz. A reliance on Faith excluding Works wrought by the Spirit The inconsistency lies here Wheresoever a lively Faith unto Salvation is manifested it is accompanyed with Fruits of the Spirit and Evangelical Obedience which are as inseparable each from other as Sanctification and Justification in the Objection are confest to be We shall now prove to evince against all Opposers the truth of what we have Asserted First That there is a Faith which without a further growth is not accompanyed with the Salvation of God is evident from the words of Paul Rom. 13.11 For now is our Salvation nearer than when we believed Which clearly shews that the Scripture informs us of a Belief or Faith attained by such as were not arrived unto nor yet Witnesses of the Salvation of God They were only come nearer unto it than when they first believed but not come at it And no doubt but this Belief or Faith spoken of by the Apostle was a Faith on Christ that is to say That He was the Son of God c. For so to believe was the Work encouraged in the beginning according as appears by the words of Christ unto the multitude John 6.29 This is the Work of God that ye believe on him whom he hath sent And this was said by Christ in Answer to this Question proposed to him by the Multitude What shall we do that we might work the Works of God Phil. 1.15 16 17 18. Besides we find the Apostle rejoycing That Christ was Preached though by some 't was of Envy and Strife and in Pretence And no doubt his End was that the Sons of Men might come to believe That Christ was the Son of God and That the Messiah that was waited for was come Of whom there was an Expectation John 4.25 That he should tell us all things And so when the Sons of Men whether Jews or Gentiles were come so far as to believe That Christ was that Messiah that was to come there was Ground of Hope that they might in due time come to Witness the Obedience of Faith unto Righteousness The Author to the Hebrews tells us Heb. 12.2 That Jesus is the Author and Finisher of our Faith No doubt this was not a Work done in a Moment or Twinkling of an Eye for though he is the Author and Object of every true Christians Faith yet we learn from the Holy Scriptures that such as believed That Jesus was the Lord stood in need of many ‖ Rom. 13.13 14. Heb. 10.23 24. Exhortations Reproofs and Instructions and that God made use of Instruments to build them up in the most Holy
Adam did through his Rebellion in eating of the fruit of the Tree of Knowledge CHAP. V. Touching Magistracy and Obedience thereto ON this Subject 't is necessary to treat as it relates to the Magistracy and People of England whereof the people called Quakers are a part 1. We acknowledge that we owe Obedience either Active or Passive unto this Magistracy and that such obedience is as well grounded on the Light of Christ within as warrantable from the Scriptures of Truth without for when the Magistrate doth command Obedience unto any Law which is agreeable to the Law of God as indeed no Laws of England according to the Constitution of its Government and those maxims which are declared for Law ought to be contrary thereto then we ought to yield Active Obedience and whilst the Magistrates are in Execution of such Laws they are as occasion requires Punishers of those that do Evil 1 Pet. 2.13 14. and a Praise unto them that do well which is agreeable unto the testimony of the Apostle's touching Magistracy unto whom in such cases Active Obedience is to be given for the Lord's sake Obj. You speak very well so far as you have limited your Obedience to Good Laws but what if those in power should make such Laws which you account bad and not grounded on the Law of God but directly against those whom you term God's People dare you then say that 't is agreeable unto the Light of Christ within and Scriptures of Truth without to yield Obedience in such Cases To this we answer 't is agreeable to the Light within and Scriptures of Truth without that a Christian yield Passive Obedience since for Conscience sake chusing rather to obey God than man Act. 5.28 29. which was the Apostle's Case he cannot yield Active Obedience For we find the Counsel of Christ to be on this wise Resist not evil Mat. 5.39 but whosoever shall smite thee on thy right cheek turn to him the other which clearly shews 't is against the Doctrine of Christ to resist and so consequently we ought to be Passive and therefore since we have not at any time pleaded for any other Light within save the Light of Christ it is as well agreeable unto the Light of Christ within as with the Counsel of Christ in the Scriptures of truth without that men under the profession of Christianity put in practice that wholsom Counsel which was given by Christ the Son of God whose ways are unchangeable viz. Resist not evil Obj. This shews you principled against outward Wars and Fightings to work your own deliverance from under oppressive Magistrates Ans Yes verily for so we the People of God and Children of Light are desiring to walk in the Light of the Lord according as the Prophet said Isa 2.5 O house of Jacob come ye let us walk in the Light of the Lord when he spoke of the last days touching which the same Prophet thus prophesieth Isa 2.4 He shall judge among the Nations and shall rebuke many people and they shall beat their Swords into Plow-shares and their Spears into pruning-hooks Nation shall not lift up sword against Nation neither shall they learn war any more This being spoken Prophetically of Christ and his reign in the hearts of men shews that all outward Force and Wars is to be denied by the Members of his Body which is his Church to work their own Deliverance A farther proof whereof is manifested unto us by Christ himself when he said unto Peter Put up thy sword into thy sheath and therefore in a sense of the Mercies of God unto us whom as his peculiar People he hath chosen to follow his Precepts and Example We can say blessed be the Lord many there are in this our day who by the peaceable Spirit of our Lord Jesus Christ that was led like a Lamb dumb before the shearer are retired in their Spirits unto the Lord out of all outward Warrings and Fightings resigned up unto him in whom preservation is Knowing this that the same occasion may be given in this our day to testifie as Paul did in his day 2 Tim. 3.12 viz. All that will live godly in Christ Jesus shall suffer persecution and so on this score are led by the Light of Christ not to resist evil lest they should be found Opposers of that which the Lord hath thought good to suffer to come upon his Heritage for the Tryal of their Faith and Patience which is much more precious than Gold That now also our perswasion touching Government in general might be fully known we refer to the 3d part of the Christian-Quaker being a Treatise on that Subject CHAP. VI. Touching Respect of Persons Plain Language disuse of the word Master unless by a Servant to his Master of Customs and Fashions of this World and of the Cross of Christ IT is not unknown that the Outward Deportment of Friends in Truth hath become as a Stumbling-block to many concluding that our manner of Habit Gesture and Language distinct from others was either the Fruit of Pride or Ignorance or else of both and therefore on this occasion it was thought needful to add something in relation to this Subject wherein our intent is not to make an Apology for any Action that in itself is really Rude Whimsical or Imaginary but rather to give in our testimony on behalf of our selves and all those who through Obedience unto the In-shinings of Christ's Light in their Consciences are made or making Partakers of the Vertue and Efficacy of the Blood of Christ by which those whose Consciences are purified from dead works come to serve the living God in Newness of Life and therein to have their Conversations ordered aright so as not to give any just Occasion of Offence either to Jew or Gentile or to the Church of God but that keeping themselves unspotted of the world nor yet fashioning themselves according to their former lusts they might not have whereof to glory save in the Cross of our Lord Jesus Christ by whom the World is crucified to them and they unto the World On the behalf of our selves and all such our Testimony now is that when the everlasting Light of our Lord Jesus shining in every Conscience was exalted as that Spiritual appearance of the Son of God which was to lead and guide into all truth we are witnesses that it became a Discoverer that man in his fallen estate was puffed up in Pride using many Vnnecessary Attires and Complemental Expressions to please and affect that mind which was alienated from God and estranged from the Cross of Christ neither did this Light only make such a Discovery but also prompted to bear a Testimony against the same by Example and Conversation and therefore we did not dare to go after the vain Fashions and Customs of this World but rather had our eye unto that which was incorruptible viz. The ornament of a Meek and Quiet
and varieties of Charters by which a pretended Claim hath been made thereto would fill a large Volumn and is not much to the purpose on this Occasion that therefore is passed over and the inquisitive Reader referred to Selden's History on that Subject and the statutes made on behalf of Tythes in the Reigns of Henry 8 Edward 6 Queen Elizabeth c. and so proceed to manifest whether there be any just Pretence from the Scriptures of Truth to claim Tythes under a Gospel-Dispensation as a proper Maintenance for a Gospel-Ministry by vertue of any humane institution The most pertinent part of Scripture that at present we remember to prove a maintenance for a Gospel-Ministry is what Paul writes 1. Cor. 9 from verse 3. to verse 16. on which this observation may be made That Paul pretended not to have any Power to claim carnal things by any Humane Institution neither is there any one word intimating that he had either Power or Liberty to make use of Carnal things unless from those unto whom he had sown Spiritual moreover 't is evident that Paul was so far from using that Gospel-Power which he had that he accounted it a Reward unto him that when he preached the Gospel he might make the Gospel of Christ without Charge Obj. But what if it please the supreme Powers to bestow on the National Ministry Tythes how prove you from the Scriptures that those who freely pay it do ill or that 't is not lawful for them to receive it from such and sue for it by the law from others who are not free to pay it Ans We are so far from condemning all those who freely pay them and not as by constraint that we look upon it to be the duty of all professing Christianity to contribute toward the outward maintainance of such whom they usually hear and account to be the true Ministers of Christ though not obliged thereto by Law in case they have need and if the Charity of any should be such as to bestow upon them one fifth part instead of a tenth far be it from us to condemn it but the Testimony of Truth is against all those who under pretence of being Gospel-Ministers have received carnal things from any who give them not freely but by vertue of humane institution And as to the other part of the Objection viz. to prove it lawful to sue for Tythes when given by Law to a Gospel-Ministry it is time enough so to do when any one shall undertake to prove that 't is agreeable to the Law of God to make outward Laws to enforce a Contribution in any form or method whatsoever for Maintainance of a Gospel-Ministry Hitherto we have not understood that any Pen hath undertaken such a Proof and therefore no necessity to enlarge for disproof of that which is neither proved or pretended to be proveable as we know However lest any should think this premise a kind of a Shift we shall add thus much that as the work of the Ministry of the Gospel of Christ is a Spiritual Work so a temporal Constitution is unsuitable for the Maintainance thereof 1 Cor. 9.14 Paul testified The Lord ordained that they which preached the Gospel should live of the Gospel We now desire the impartial Reader seriously to weigh and consider whether since God hath ordained that those who preach the Gospel should live of the Gospel it can be justifiable in a Minister of the Gospel instead of cleaving to what God hath ordained to cleave to a humane Law thereby to sue for Tythes from those who are so far from being Partakers of that Gospel pretended to be ministred as that they disown the same To every enlightned eye it cannot but be plain that a Maintainance so obtained is not a living of the Gospel because as the ministry of the Gospel is freely received so 't is freely given and he that is exercised therein reapeth no man's carual things unless they be freely offered CAAP. IX Touching Baptism T Is evident from the Scriptures of Truth Mat. 1.12 that the Baptism of water was the Ministration of John who was sent a Messenger to prepare the way of Christ before him and that though he was sent to baptise with Water unto Repentance yet he thus testified in relation to Christ Mat. 3.11 He that cometh after me is mightier than I whose Shoes I am not worthy to bear he shall baptise you with the holy Ghost and with Fire Now forasmuch as Christ himself was baptised by John and after his Resurrection exhorted his Disciples on this wise Go ye therefore and teach all Nations Mat. 28.19 baptising them in the Name of the Father and of the Son and of the holy Ghost Teaching them to observe all things that I have commanded you and lo I am with you unto the End of the World It is concluded by many that the Baptism of VVater ought also to continue unto the End of the VVorld as a Gospel Ordinance to be administred by those who are called into the Work of the Ministry of the Gospel of Christ Ans 1st It doth not appear from the recited Scripture that the Disciples were hereby commissionated to Baptise with Water and though it may be urged that the Practice of * Act. 8.38 Act. 10.47 Philip to the Eunuch and the words of Peter shewed that Christ intended the Baptism of VVater and that that Baptism was to be administred by Gospel Ministers for ever yet that 's no more an infallible Proof thereof 1 Cor. 1.17 than Paul saying He was not sent to Baptise is a proof that he was either no Aposide or that Christ gave no such Commission Go teach all Nations baptising them c. because if every one that was sent to teach was also sent to baptise then Paul could not in truth have said I was not sent to baptise if in reality he was commissioned to teach and preach which none under Christian-profession as we know of at this day questions Moreover we put this query to every enlightned impartial Reader Whether there be not cause to doubt that the very Disciples themselves might not be as remote from having a true Savour of the Meaning of Christ in these words baptising them in the Name of the Father and of the Son and of the holy Ghost as some of Christ's Disciples Joh. 6.53 were in these his words Except ye eat the Flesh of the Son of man and drink his Blood ye have no life in you For Christ's meaning thereby was not that the flesh did profit Joh. 6.61 as is plain by these his words It is the Spirit that quickneth the Flesh profiteth nothing the Words that I speak unto you they are spirit and they are Life Yet for want of true discerning what Christ meant by eating of his Flesh until he explained himself many of his Disciples said This is an hard saying who can hear it Read John 6. from verse 47. to
Faith And all this may be attributed unto Christ the Author thereof And to what End but that as they had believed on him to be the Son of God so they might come to grow from Strength to Strength from Grace to Grace until they might be living Witnesses not only that he was the Author and Object of their Faith but also the Finisher thereof unto Eternal Salvation Secondly As before is signified there is a Faith in the Blood of Christ for Remission of Sins and this Faith is unto Salvation and wheresoever 't is manifested 't is accompanied with Fruits of the Spirit and Evangelical Obedience which are as inseparable each from other as Sanctification and Justification in the Objection are confest to be The Author to the Hebrews tells us That Christ the Son of God became the Author of Eternal Salvation Heb. 5.9 unto all them that Obey him This shews that Obedience unto Christ which undoubtedly is no other but Obedience of Faith was a Qualification accompanying such as were made Partakers of the Salvation of God Who then dare say Such Obedience is of no Advantage unto those who by the Spirit of our Lord Jesus Christ are led thereunto Besides we find that the same Author writes on this wise But Beloved Heb. 6.9 10. we are perswaded better things of you and things that accompany Salvation though we thus speak for God is not Unrighteous to forget your Work and Labour of Love which ye have shewed towards his Name in that ye have Ministred to the Saints and do Minister This doth not only shew that Good Works accompany Salvation but that there is a Recompence for the same implyed in these words For God is not Unrighteous to forget your Work and Labor Who then dare say That 't is no advantage unto Salvation to those who are found Exercising themselves by the Spirit of God in things accompanying Salvation Especially since we sind the Apostle Paul not only to Exhort us To work out our Salvation with Fear and Trembling but expresly signifying That Godly Sorrow worketh Repentance to * 2 Cor. 7.10 Salvation not to be Repented of Moreover 't is observable that though the Author to the Hebrews tells us That without Faith 't is impossible to please God Heb. 11.6 For saith he he that cometh to God must believe that he is yet he doth not rest here as if that Faith were sufficient but proceeding in the very same Verse saith That he is a Rewarder of them that diligently seek him By which it appears that there is something as an Act of Faith to be brought forth through Man besides resting in a bare Faith that God is and that for such Act there is a Reward which if duly weighed together with these Scripture-citations Mat. 5.12 6.1.10.41 42.16.27 Luke 23.4 1 Cor. 3.14.9.17 Col. 2.18 Heb. 10.35 John 2.8 Nothing can then be more plain than that those through whom Works which are the Fruit of the Spirit of God or Acts springing through the Obedience of Faith are brought forth shall receive a Reward for such Works And as to these words in the Objection Not by Infusion of Righteousness but by Imputing the Obedience of Christ Rom. 5.19 which we take to be grounded on the Apostles words viz. As by one man's Disobedience many were made Sinners so by the Obedience of One shall many be made Righteous 2 Cor. 19.21 And God was in Christ reconciling the World unto himself not Imputing their Trespasses unto them for he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in Him We thus Answer That these words of the Apostle viz. By the Obedience of one shall many be made Righteous do not shew that any one of the Sons and Daughters of Men shall be made Partakers of the Righteousness of God whilst Sin is reigning in their Mortal Bodies the words will bear no such Consequence And forasmuch as such who are ready to Object as aforesaid have highly commended the Practice of comparing Scripture with Scripture that so the Truth may the more clearly shine forth in its Beauty we shall manifest thereby that no such Meaning was the Meaning of the Spirit For in the 21th Verse of the same Chapter 't is thus said That as Sin hath reigned unto Death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord. This Reign of Sin was in the Mortal Bodies of those that through a breach of the Righteous Law of God became subject to Condemnation But when Grace came to Reign through Righteousness unto Eternal Life then the Vertue of the Blood of Christ was witnessed and The Mystery of Faith revealed 1 Tim. 3.9 that was held in a pure Conscience which doubtless was not then a Defiled Conscience And therefore we may properly term the Blood of Christ in which by Faith Salvation is known the Mystery through which man arrives unto Godliness notwithstanding the Mystery of Iniquity hath wrought in some to pretend Salvation thereby whilst being in a State of Degeneration their Consciences are poluted and Sin reigning in their Mortal Bodies Then we may also say that the man of Sin was Dethroned Then the Old Man with his Deeds was put off and the New Man which as the Apostle saith Eph. 4.24 After God is created in Righteousness and True Holiness was put on Again 't is observable that the words Not Imputing their Trespasses unto them do only argue that their Trespasses were forgiven as necessary to a state of Reconciliation with their Maker but doth not at all hold forth that they could be in such a state whilst either their former Sins were not Forgiven or whilst they were actually committing Sins and Trespasses anew after that they had been through the Mercies of God made Partakers of such Forgiveness And as to these words of the Apostle That we might be made the Righteousness of God in him we also say it will not from thence follow that Man can become a Partaker of the Righteousness of God whilst Sin is in Dominion in him For the State spoken of is a State in Christ. Now the Testimony of the Apostle in the very same Chapter Verse the 17th is on this wise If any man be in Christ he is a new Creature old things are past away all things are become new And though this New State was a State wherein Man was Freely Justified by Grace and brought into the glorious Liberty of the Sons of God and was Redeemed from under the Law which consisted in Carnal Ordinances that made not the Comers thereunto Perfect Heb. 7.19 as pertaining unto the Conscience though the bringing in of a better Hope did yet notwithstanding we do not find any ground to believe that the Liberty and Freedom man was thereby brought into was such a State wherein he was not to be subject to a Law Rom.