am righteous without any corruption I keep the Commandments fulfil the Law answer every demand of Justice without any sin and failing The motions of the flesh do sometimes stir and tempt me to commit sin but they do not at any time prevail so that I commit it I do not any of those things which I ought not to do But if thus thou darest not say of thy self and yet so interpretest St. John's words then must thou likewise conclude from him that thou art not born of God but art of the Devil And if thou wilt say thus of thy self but wilt not affirm the same of every Child of God the newly regenerate and the weakest and the ignorantest then must thou confess that St. John is not so strictly to be understood for he speaks without limitation Whosoever is born of God doth not commit sin 1 Joh. 3. 9. And that indeed he is not so to be understood is evident from many places of Scripture which affirm that the regenerate have weakness imperfection corruption and fall into sin and do things which they ought not to do Eccl. 7. 20. There is not a just man upon earth which doth good and sinneth not Mat. 15. 16. Are ye also yet without understanding c. 17. 17. O faithless and perverse generation how long shall I be with you how long shall I suffer you Why could not we cast him out And Jesus said unto them Because of your unbelief Mar. 4. 40. Why are ye so fearful How is it that you have no faith c. 8. 33. He rebuked Peter saying Get thee behind me Satan for thou favourest not the things of God but the things that be of men Luk. 9. 55. He rebuked the Disciples and said ye know not what manner of Spirit you are of c. 22. 24. There was a strife among them which of them should be greatest Ye shall not be so Jam. 3. 2. In many things we offend all 1 Cor. 3. 15. If any mans work shall be burnt he shall suffer loss but he himself shall be saved yet so as by Fire Heb. 5. 12. when for the time ye ought to be Teachers ye have need that one teach you again which be the first principles of the Oracles of God St. John spake his mind plain enough to deliver you from mistake if you would consider his letter and not speak all without Book chap. 2. 29. Every one that doth righteousness is born of him But is every one that doth any one righteous act so born No but as he saith c. 1. 6. If we walk in the light c. Again you may perceive his mind by what he saith a little before the Text in debate v. 3. Every man that hath this hope in him purisieth himself And ver 8. He that committeth sin is of the Devil or which is the same He is a Child of the Devil ver 10. Is every one so that committeth one act of the least sin No but Scripture teacheth us thus They are of their Father the Devil that will do his lusts joh 8. that walk according to that Prince according to the course of this world Eph. 2. that are servants of sin Rom. 6. Again says he after the Text v. 10. Whosoever doth not rightcousness is not of God And c. 5. 19. We know that we are of God and the whole world lieth in wickedness So that St. John by committing sin meaneth such sinning as not to do righteousness not to walk in the light not to purify our selves but to lie in wickedness And as in this aggravated sense we in common speech use the same expression so doth the Scripture most frequently As Heb. 3. 17. VVith whom was he grieved forty years was it not with them that sinned whose carkasses fell in the wilderness You know it means a stubborn people that hardened their hearts for whose great provocations God swore in his wrath that they should not enter into hir rest v. 8. 10 11. I thought every one had known the difference betwixt sinning and sinning sinner and sinner Rom. 2. 9. Tribulation and anguish upon every Soul of man that doth evil v. 12. As many as have sinned without Law shall perish without Law Must all be damned that have an evil thought or word or deed No we read what he meaneth when it is thus written immediately before v. 4. 5 8. Despisest thoss the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to Repentance but after thine hardness and impenitent heart treasurest up unto thy self wrath To them that are contentious and do not obey the Truth but obey unrighteousness indignation and wrath Thus again we read Ezek. 18. 20. The Soul that sinneth shall die That is as it follows The wickedness of the wicked shall be upon him When the righteous turneth away from his righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth he shall die in his trespass and sin Since no man knoweth how oft he offendeth Psal. 19. Since if we know nothing by our selves yet hereby we are justified but he that justifieth is the Lord 1 Cor. 4. Since he is greater than our hearts and knoweth all things 1 Joh. 3. I advise you to pray always Our Father which art in Heaven forgive us our Trespasses And as the Psalmist Lord cleanse us from our secret faults And since our Saviour hath said Ask and ye shall receive And St. John If we confess our sins he is faithful and just to forgive us our sins forbear not asking pardon lest you receive it not confess your sins lest God should not forgive them remembring St. James's word Ye have not because ye ask not And what Solomon says He that covereth his sins shall not prosper And know ye that it is better that men reckon us like others to have failings and not to live altogether so exactly as we ought so that we have pardon than that they look upon us as absolutely pure and perfect and we be thrust away from God without it like proud Pharisees W. M. Lament over England p. 17. We freely give Tribute to whom Tribute is due Custome to whom Custome Fear to whom Fear Honour to whom Honour Rom. 13. 7. Now all this doth not belong to Caesar for Fear belongs to God and therefore we cannot give all to Caesar. Tribute and Custome we give and in that with obedience to all his just commands we honour him But it is written Fear God Yes and so it is written Honour the Lord and yet it is written too Honour the King and you acknowledge Honour due to him and give it him So though it be written Fear God yes and more than that I add Fear not Man yet it is written also Ye shall fear every man his Mother and his Father Lev. 19. 3. And Let the VVife see that she reverence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear her Husband Eph. 5. 33. 1
and dwell there with him and me or ye cannot be saved For thus says he again to them Chap. 8. 21. Ye shall Die in your Sins Whither I go ye cannot come So that you may as well say that the Saints on Earth see the Kingdom of Heaven i. e. are entred into it and are possessed of eternal Life which yet we are told they receive in the World to come Chap. 33. 5. 15. 16. Luk. 18. 30. as that they are where Christ is beholding his Glory whilst they remain likewise upon Earth For hear further what he says which will again shew you his mind Chap. 14. 2. 3. In my Father's house are many Mansions I go to prepare a place for you I will come again and receive you unto my self that where I am there you may be also Which is to be taken up into Heaven really at Christ's coming to judge the World when the Dead shall rise According as his Apostle speaks I Thes. 4. The Lord shall descend from Heaven and the Dead in Christ shall rise first then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we ever be with the Lord. You might also have observed a difference betwixt Christ's being with us in our hearts and our being with him in Heaven Which is as much as betwixt the Sun's being with us here below which is by its Beams and influences and our being with it above which cannot be without our local ascent I again desire the Reader to remember that these Men pretend to be Prophets and to Write by Inspiration and not to interpret nor so much as make use of Scripture but as the Holy Ghost leadeth and to judge all along as he readeth whether they have so done as knowing that that Spirit is not the Author of any falsity or folly and to remember withal that my present business is only concerning the Interpretations of Scripture which may be monstrously false and ridiculous though no error in Doctrine should be asserted As if I should say Mat. I. I. The Book of the Generation of Jesus Christ the Son of David The Book is the Soul of Man in which is written good or evil according to which every one shall be judged Here Jesus Christ is to be formed in the heart I Travel in Birth again till Christ be formed in you And he is truely the Son of David sits upon the Throne whose Kingdom is here within comes not with observation and hath no end And where he is thus begotten and formed and thus ruleth there he is Jesus which is by interpretation a Saviour Who I say can condemn this Doctrine But who reading what follows the words which I have thus descanted upon viz. The Son of Abraham Abraham begat Isaac The Birth of Jesus was on this wise when as his Mother Mary was espoused to Joseph c. Would not count me an idle Fellow and conclude that I have grossely erred and was in no wise assisted by the Holy Ghost to Interpret thus Or should I say The Son of Man shall come in the Glory of the Father and shall sit upon the Throne of his Glory and before him all Nations shall be gathered and he shall separate the Sheep from the Goats Now he is upon his Throne judging the World in his glory hath he appeared manifesting himself in great power to his Saints and the Sheep have heard his voice and follow him follow the Lamb that sitteth upon the Throne wheresoever he goeth the Righteous and Pure and Harmless are separated from the Goats the Unclean and Carnal Who I pray you could condemn me for error But I believe some that mind the Text Mat. 25. would think I had a little Madness a pure Fanatick Brain and was temerarious and ignorant they seeing it accompanied with these expressions Then shall the King say to them on his Right Hand come ye Blesled of my Father Inherit the Kingdom prepared for you from the Foundation of the World And to them on his Left Hand Depart ye Cursed into everlasting Fire prepared for the Devil and his Angels Im. Revel p. 77. And the other Apostles pointed at the same principle in the heart James saith Chap. 5. 9. Grudge not against one another Brethren lest ye be condemned Behold the Judge standeth before the Door Christ standeth by at the Door If ye grudge he will hearken the least motion of that nature and condemn it by his light which shineth in your Consciences But 1 How read you before vers 1. c. Go to now ye Rich Men Weep and Houl for your Miseries which shall come upon you Your Riches are Corrupted The Hire of the Labourers which have Reaped down your Fields which of you is kept back by Fraud Crieth and the Cries are entred into the Ears of the Lord of Sabaoth Ye have Killed the Just. Be Patient therefore Bretheren unto the coming of the Lord. Stablish your Hearts for the coming of the Lord draweth nigh What is more plain than as these Sins were committed the coming of the Lord meaneth to execute Judgment for the same As is expressed Weep for your Myseries which shall come upon you And is signified again by those other Words The Cries have entred into the Ears of the Lord of Sabaoth Which is to say he hath heard and he will evenge Next follow the Words in debate Grudge not Brethren one against another lest ye be Condemned Behold the Judge standeth before the Door Which is the same as the coming of the Lord draweth nigh And that the whole context hath shewed us to be to Punish for Sin So that Lest you be Condemned must mean Lest you also be punished with these evil doers Which is quite another thing than to be Condemned by the Light in the Conscience 2 And indeed who can believe but that the Apostle deterrs them from Sin by a greater Argument than the Condemnation of the Light within them the Condemnation of their own Hearts the reproof of their Conscience As if he only said Grudge not one against another lest you be reproved by the Light of Christ in you Behold the Judge standeth before the Door and he will so reprove you Especially when he speaks of the coming of the Lord against Sinners after another manner than by conviction of their Consciences of a most dreadful time of Vengeance and that a peculiar time such an one as is not always whereas Christ's reproving by his Light within is common to all times Lest you should think because it is said Lest ye be Condemned conviction of mind must therefore be meant and not any external Punishment I observe to you that external punishment is frequently meant by the same Word As you find 1 Cor. 11. 32. 2 Pet. 3. 6. Mar. 16. 16. And of Christ's speedy coming to Judge or his being ready to execute punishment upon the Wicked which is the
when his Enemies are made his Foot-stool then shall he appear here again and shall destroy the last Enemy which is Death and then shall he deliver up the Kingdom to God even the Father 1 Cor. 15. Hereby you may see how far you have erred from the Apostles mind whilst you understand the second appearance of Christ which he thus speaketh of here of his appearance in our hearts 3 The Similitude sheweth the second appearance of Christ here spoken of to be at the last day As it is appointed unto Men once to Die but after this the judgment so Christ was once offered to bear the Sins of many and shall appear the second time without Sin to them that look for him unto Salvation Which is to say as Men Die and appear here again to be judged but no more here until then so Christ Died and shall appear here again at that day and not till then for Heaven must receive him until the times of restitution of all things Act. 3. 21. Joh. 14. 3. but then more Gloriously without Death suffering or any meanes in the Glory of his Father to be Glorified in his Saints and admired of all Believers and to give them Rest and Glory 2 Thes. 1. 7. Col. 3. 4. 4 The appearance is unto Salvation unto them that Look for him And therefore it is his coming from Heaven at the last day For until then do we all look for him even the very best in whom he is already come as to the destruction of Sin in their Hearts and the manifestation of himself there and then is the Salvation given which he obtained for us by the Sacrifice of himself and we had a right unto upon the account of our Faith Regeneration and Obedience 2 Tim. 4. 8. I have finished my Course I have Fought a good Fight I have kept the Faith Henceforth is laid up for me a Crown of Righteousness which the Lord the Righteous Judge will give me at that day and not to me only but unto all them also which love his appearance 1 Thes. 1. 9 10. Ye turned from Idols to serve the Living God and to wait for his Son from Heaven Ph. 3. 20. From Heaven we look for the Saviour the Lord Jesus Christ who shall change our Vile Body that it may be Fashioned like unto his Glorious Body I Pet. 5. 4. When the chief Shepherd shall appear ye shall receive a Crown of Glory which fadeth not away And because you say we put Salvation at a great Distance because we expect it at the last day observe yet further these Texts 2 Cor. 5. 10. We must all appear before the Judgment-seat of Christ that every one may receive the things done in his Body Mat. 25. 31 32 34 41 46. When the Son of Man shall come in his Glory and all the Holy Angels with him then shall he Sit upon the Throne of his Glory And before him shall be gathered all Nations Then shall the King say unto them on his Right hand Come ye Blessed of my Father inherit the Kingdom c. Then shall he say also unto them on his Left hand Depart ye Cursed into Everlasting Fire c. These shall go into Everlasting Punishment but the Righteous into Life Eternal Luk. 14. 14. Thou shalt be recompensed at the Resurrection of the Just. Act. 3. 19. Repent and be Converted that your Sins may be blotted out when the times of refreshing shall come from the presence of the Lord and he shall shew Jesus Christ which before was Preached unto you whom Heaven must receive until the times of Restitution of all things c. As for the other Text Act. 1. 11. This same Jesus which is taken up from you into Heaven shall so come in like manner as you have seen him go into Heaven He went up say you in a Cloud and shall come in a Cloud no Fleshly eye shall behold him for that he is now a Spirit And you call it a mystery to the Wise of this World understanding likewise the coming of Christ here spoken of to be his invisible coming in the Heart Whereas it is in a visible manner in a Body locally descending from Heaven in the real Clouds accompanied with Angels For thus he ascended He was taken up removed from Earth a Cloud received him his Disciples saw this and two Angels then appeared vers 9 10. Luk. 24. 51. And just so shall he come again says the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the same manner without a metaphor And exactly so do we read of his coming at the last day The Man Christ shall Judge Act. 17. 31. He hath now a Glorious Body according to which he will fashion our Vile Bodies Ph. 3. 21. Whom Heaven must Receive until the times of restitution of all things Act. 3. 21. But he shall Descend from Heaven with all the Holy Angels and fit upon a Throne and before him shall all Nations be gathered and the Righteous then Living shall be caught up in the Clouds together with them that rise from the Dead to meet him in the Air Mat. 25. 1 Thes. 4. Now when as Christ locally and visibly ascended and the Angels said he shall come again after this manner you are to judge Reader whether this coming be not his Local descent from Heaven and visible appearance at the last day or whether as the Quaker says it be his coming in the Heart which is neither local nor visible Immed Revelat. p. 77. Till that time that the Day-star arise in their Hearts Peter directeth them unto a light that shineth in a dark place which is Jesus Christ in his first appearance a seed of light sown but not come forth to the perfect day And this he calls the most firm word of Prophecy whereunto they do well to take heed for the time Duesbery's Discovery p. 33. Oh thou inflamed Soul under the power of Babylon mind the Light in thec which is the sure word of Prophecy whereunto c. That the word of Prophecy in 2 Pet. 1. 19. Is not Christ in the Heart in his first appearance there the light within not come forth to the perfect day will appear if you consider how the words lie which I believe you seldom do And that is thus vers 16. c. We have not followed cunningly devised Fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of his Majesty in the Holy mount VVe have also a more sure word of Prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prophetick Word whereunto you do well that ye take heed Knowing this first that no Prophecy of Scripture is of any private interpretation For the Prophecy came not in old time by the will of Man but Holy Men of God spake as they were moved by the Holy Ghost all Scripture is given by Inspiration 2 Tim. 3. 16. But there were false Prophets also among the People even as there
will not forget they word vers 160. Thy word is true from the begining and every one of thy Righteous judgments endureth for ever Vers. 172. My Tongue shall speak of thy word for all thy Commandments are Righteous That what is spoken of the word of the Lord in this Psalm cannot agree to a written and spoken word to such Promises Statutes Judgments Law and that Christ of necessity must be understood I believe you will no sooner prove than that Thou shalt not Kill There is one God Trust in the Lord God forgiveth Sins He will bless thee And the like Commandments Promises and Doctrines were not written and spoken and that they are Christ and they Created Heaven and Earth And that such is the word here is again manifest enough in that David says I will keep it and meditate in it My Tongue shall speak of it For all thy Commandments are Righteous One thing more I will inform you of viz. That Word in several places of this Psalm signifies Gods Promise and particularly to David As vers 65. Thou hast dealt well with thy Servant according to thy word Vers. 170. Deliver me according to thy Word Vers. 49. Remember thy word unto thy Servant upon which thou hast caused me to hope Vers. 38. Stablish thy word unto thy Servant Compare herewith 2 Sam. 23. 5. Although my house be not so with God yet he hath made with me an everlasting covenant ordered in all things and sure And Chap. 7. 25. The word which thou hast spoken concerning thy Servant and concerning his house establish it for ever And that was this Vers. 12. I will set up thy Seed after thee and establish his Kingdom My mercy shall not depart away from him Now is this word Christ Did this Word create Heaven and Earth This I will set up thy Seed c And was it not an outward word spoken by Nathan Ibid. p. 69. Pro. 6. 24. Reproofs of instruction are the way of Life to keep thee from the evil Woman That is the false deceitful Whorish Spirit the Spirit of this World which bewitches the whole Earth That it is a real Woman I am as sure as that any Whore in England is a Woman For the discourse being continued thus it is said Vers. 29. He that goeth in to his Neighbour's Wife shall not be innocent Vers. 32 33 34. Whoso committeth Adultery with a Woman lacketh understanding A wound and dishonour shall he got for Jealousy is the Rage of a Man therefore he will not spare in the day of Vengeance And thus Chap. 7. where the same Woman is spoken of as appears vers 5. She caught the Young man and Kissed him and said I have decked my Bed with Tapestry and perfumed it with Myrrhe come let us take our sill of Love until the Morning for the Goodman is not at home c. Now prove you if you can that the Holy Ghost meaneth by the Whorish Woman in this place a Whorish Spirit the Spirit of error If I should say Heb. 13. 4. Whoremongers and Adulterers God will Judge that is Idolaters I believe my reason would be as good as yours For yours I question not is because St. John in the Revelations speaks of a Whore of Babylon and mine would be because Ezekiel in his Prophecy speaks of committing Adultery with Idols and going a Whoring after the Heathen But then he that readeth what goeth before my Text viz. Marriage is honourable in all and the Bed Vndesiled would wonder at my interpretation So no less may he wonder at yours when he reads what follows your Text viz. He that goeth into his Neighbour's Wife c. Or if this be not the reason of your Interpretation produce what is and I question not but I can give you as good for mine And so likewise for this other Pro. 31. 4. It is not for Kings to drink Wine that is the Wine of Fornication which the Whore of Babylon poureth forth the Doctrine of the false Prophet Ibid. p. 75. The seven Spirits of God are one Spirit Angels are spirits And as it is said of these seven that they stand before the Throne and are sent forth into the Earth Rev. 1. 4. and 5 6. So is the same said of Angles Chap. 5. 11. Heb. 1. 14. Now whether St. John mean by these seven Spirits Angels or the Holy Ghost is to be considered And 1 to say that the Holy Ghost stands before the throne seems harsh and we read not so elsewhere 2 They are called Angels Chap. 8. 2. I saw the seven Angels that stood before God Which refers to the seven Spirits oft before mentioned as standing before the Throne Chap. 5. 6. and 4. 5. and 1. 4. Ibid. p. 6. 7. The Seed and Birth of God is not an Accident but a substance It is not a particle of the God-head but it is of the Heavenly Spiritual and Invisible substance and being that is the most Glorious being and principle in which God as Father Son and Holy Ghost doth dwell and tabernacle and thine forth in the most Glorious Brightness Beauty Sweetness and Majesty that the noblest of Creatures in the highest supernatural elevation can reach unto behold him and have fellowship with him which is the Holy of Holies and the Heaven of Heavens or that third Heaven in which Paul on Earth saw and felt things unutterable And out of these Heavens c. Of your opinion that the new birth is a substance and of that spiritual substance in which God dwells the Heaven of Heavens perhaps I may speak another time As to your interpretation of 2. Cor. 12. 2. 1 Why say you St. Paul was on Earth when he heard the unspeakable words when he tells you that himself knew not for his words are these I knew a Man whether in the Body I cannot tell or whether out of the Body I cannot tell God knoweth Such an one caught up to the third Heaven Which must signifie whether this was really done or whether it was only a vision he knew not 2 But suppose he was really caught up in the Body which for ought any man knows he was how could that be if he remained still on Earth and was not removed an inch from his place 3 And yet how caught up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even unto the third Heaven which signifies the greatest distance and yet not removed for according to your Opinion Heaven is as near to us as our own Souls for where the new Birth is there it is that birth being as you say of the same spiritual substance in which God dwells which is Heaven 4 And then St. Paul having that Birth before was in Heaven before he was caught up thither and so is every regenerate man at present So that it is no strange or peculiar thing which our Saviour said of himself viz. that he was then in Heaven whilst he discoursed with Nicodemus Joh. 3. 13. 5 And I would then know how
incongruity I am the Living Bread which came down from Heaven If any Man eat this Bread he shall Live for ever And the Bread which I will give is this my Flesh which your Eyes behold which I will give for the Life of the World or say we And the Bread which I will give is my Life which I will give for the Life of the World for that that is the meaning of giving his Flesh for the Life of the World shall be shewed anon And that he gave his Bodily Life that which he took of the B. Virgin for the Life of the World I hope you will not deny But the words being thus put there is no incongruity but it is the very same in sense with the Text and therefore the visible Flesh of Christ is here meant So that the whole is this Christ who now was Man having said that he is the Bread of Life which came down from Heaven shews in one eminent particular wherein he is so viz in Dying for us he being likewise the Bread of Life in other respects namely as to his Doctrine and Spirit and raising unto eternal Life at the last day Which Death is our eternal Life as Bread is our Temporal 2 From these last words I will give my Flesh for the Life of the World I prove that the Flesh and Blood here spoken of are not a spiritual invisible substance which you Imagine Christ always dwelt in and brought from Heaven with him but that visible which he took of the Virgin For to give his Flesh for the Life of the World signifies to offer up himself a Sacrifice for Sin by Death upon the Cross thereby obtaining Life for the World Pardon and Redemption As is manifest from the like expressions which frequently occur Mat. 20. 28. The Son of Man came to give his Life a Ransom for many Eph. 5. 2. Christ hath given himself for us an Offering and a Sacrifice to God Heb. 9. 28. He was once offered to bear the Sins of many Chap. 3. 14. As the Children are partakers of Flesh and Blood he himself likewise took part of the same that through Death he might destroy him that had the power of Death the Devil And it being altogether thus spoken of his visible Flesh it is sure enough that this place speaketh of the same For shew another Text if you can that speaketh thus of a spiritual Flesh of his But then the importance of the Phrase being such as you have heard you must affirm that the spiritual Flesh was offered and Died and so obtained Redemption for us Which is altogether a stranger to the Scripture Whether you will affirm this I cannot tell But this we all see that you Interpret the Life which is by Christ's Flesh viz. The spiritual which you phansie of his quickening of our Souls by his Life and Spirit which dwelleth in us Which is quite another thing than to give it for the Life of the World that importing Dying as a sacrifice and atoning for Sin 3 The Flesh and Blood here are two distinct things vers 53. Whereas the spiritual substance which you imagine can have but one part And moreover the Flesh forasmuch as the giving of it as hath been proved signifies Christ's Death must needs be that which was Broken and the Blood that which was shed And accordingly the Bread and Wine which our Lord Ordeined in remembrance of his same Death are symbols of this same Flesh and Blood and of no other 1 Cor. 11. Mat. 26. This is my Body which is Broken for you This is my Blood which is shed for you But spiritual Flesh cannot be broken nor spiritual Blood shed and indeed there are not these two distinct parts in a spiritual substance nor are the Bread and Wine in the Lord's Supper symbols of such and therefore we must conclude that such are not here meant Im. Revel p. 55. Scripture is frequent in its testimonies concerning the appearance of Jesus Christ in his Saints Can any thing which is without Man speak so immediatly to the Soul as Christ who made it and is in it and comes in for that end to reveal himself and his Father therein and so to fulfil that Prayer of his Joh. 17. 24. Father I will that they whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me But this Text speaks not of the Saints being with Christ and beholding his Glory whilst they are upon Earth by his operation in their Hearts but of their real presence with him in Heaven after this Life and then and as so present beholding his Glory For as he departed out of this World to be in the place where he is and to receive the Glory there which he hath vers 1. The hour is come Glorifie thy Son Vers. 5. Glorifie thou me with thine own self Ver. 11. I am no more in the World I come to thee Chap. 7. 39. Jesus was not yet Glorified Chap. 20. 17. I am not Yet ascended to my Father Eph. 1. 20. God raised him from the Dead and set him at his own right hand in the Heavenly places 1 Tim. 3. 16. Received up into Glory vide Joh. 6. 62. So must we likewise depart hence that we may be in the same place with him and behold as there present his Glory For thus it is said 2 Cor. 5. 6. Whilst we are at home in the Body we are absent from the Lord Phil. 1. 23. I have a desire to depart and be with Christ 1 Joh. 4. 2. When he shall appear we shall be like him for we shall see him as he is And plain enough is it that our Saviour speaks not of our Beholding his Glory whilst we are absent from him but when we are in the same place with him I will that they be with me where I am that they may behold my Glory And that really and personally there by a proper local removal hence as himself went thither For thus says he vers 11. I am no more in the World I come to thee Whereas then he prays that they that are his may be with him it is manifest he means that they might come to the Father as he did be removed from Earth into Heaven for the same says he of those that lay down their Lives for him Which must therefore needs mean their being with him in the other World so as to be glorified and receive eternal Life Chap. 12. 25. 26. He that hateth his Life in this World shall keep it unto Life eternal If any man serve me let him follow me and where I am there shall also my Servant be So says he to the Jews Chap. 7. 33. 34. Yet a little while I am with you and then I go unto him that sent me Ye shall seek me and shall not find me and where I am thither ye cannot come i. e. Ye cannot come unto God in Heaven
that heard Christ's Doctrine and saw his Miracles and yet believed not nor repented had not had Sin in comparison of what now they have their Sin had been less they had been more excusable Which sense is manifest from those Words in the Text But now have they no Cloak for their Sin For if they will not see when they have the clearest Light nor believe when they have multitude of miracles nor repent when they have the best instruction what can they plead for themselves And in like manner we had not had Sin if the Gospel had not come unto us our Sin would not have had those aggravations which now it hath it being now the abuse of far greater Grace G. W. Authority of Ministry p. 2. Baptizing people in outward Baptism doth not Baptize Men into the name of the Father Son and Holy Ghost p. 7. That Baptism which Christ commanded Mat. 28. and Mark 16. is of necessity unto Salvation For by it they were to Baptize men into the name of the Father Son and Holy Ghost Now without being Baptized into this name a man cannot be saved For by no other name under Heaven comes Salvation but by the name of Jesus But there is not a necessity upon Water-Baptism and therefore it was not Water-Baptism but the Spiritual Baptism which was an effect of the Gospel which is the power of God which the Disciples Preached The Disciples obeyed this command when they Ministred the Spirit and turned men from darkness to light And a Testimony of this was manifest when the Holy Ghost fell on them that heard the Disciples Preach But 1 Water-Baptism is meant in that command of our Saviour Mat. 28. and Mark 16. For with Water the Apostles to whom the command was given Baptized and in all places and all sorts of persons both Jews and Gentiles and the very best converts three thousand Jews that repented at St. Peter's Sermon and gladly received the word Act. 2. Men and Women of Samaria Simon Magus and the Eunuch of Ethiopia Chap. 8. Paul Chap. 9. Cornelius his company Chap. 10. Lydia and her houshold and the Jailor and his Chap. 16. Crispus and many Corinthians Chap. 18. Twelve Ephesians which were John's Disciples Chap. 19. Now what necessity was there or what reason that the Apostles did thus constantly Baptize all sorts of proselytes the most Holy and the most Perfect not excepted and yet add those that did not desire it of them if they did it not in obedience to Christ's cammand And if they might altogether forbear why said Peter thus Can any forbid Water that these should not be Baptized which have received the Holy Ghost as well as we And why commanded he them to be Baptized Act. 10. And why did he not forbear when he knew that to Baptize these Gentiles would give offence as it did to his Bethren of the circumcision vers 28. 34 35. Chap 11. 2. 3. And especially why did he not forbear for a season till he had satisfied his Brethren by certifying them of his Vision For might not such as you have said what need of Water whilst they Believe and have received the Holy Ghost what commandment is there for it what offence would be given to any if this arbitrary Ceremony were omitted which if they had said you see who would have reproved them as is manifest by his words Add we further and just as it is in our Saviour's command so the Apostles practised in their Water-Baptism Which is an indication that what they did was in execution of that command and therefore that Water-Baptism is there meant For as he said Preach the Gospel and them that Believe Baptize so we find they Preached and required Faith before they Baptized Act. 8. 12. When they Believed Philip Preaching the things concerning the Kingdom of God and the name of Jesus Christ they were Baptized Vers. 35. Philip Preached Jesus unto the Eunuch and the Eunuch said see here is Water what doth hinder me to be Baptized And Philip said if thou Believest with all thy heart thou mayest And he answered I believe that Jesus Christ is the Son of God And they went down into the Water and Philip Baptized him Further they Baptized such both Jews and Gentiles with Water as had been Baptized with the Holy Ghost and that as that signifies either Sanctification or other gifts of the Holy Ghost as appears in the former instances Act. 2. 37 41. 8. 12. 37 38. 9. 15 18. 10. 47 48. And if they did not thus upon the account of Christ's command you must produce some Scripture which tells you another reason why they did it But if you can produce no such Scripture then it is sure that Water-Baptism was meant in that command For when they ordeined that the Gentiles should abstain from Meats offered to Idols and from Blood and things Strangled the reason is assigned Act. 15. 21. And so likewise is it when Paul Circumcised Timothy and when again he purified himself with others Act. 16. 3. 21. 20. c. Finally whereas St. Paul says 1 Cor. 1. Christ sent me not to Baptize but to Preach it implies that he did send others to Baptize whom he also sent to Preach And moreover he speaking there of Baptizing Gentiles to what mission can his words relate but to this where we find the Gentiles expressed Go teach all Nations Baptizing them especially considering it was to the other Apostles that Christ spake those words St. Paul at that time being not chosen into the number and that when he was chosen it was not so said to him as it was to them Preach and Baptize but only Preach Act. 9. 22. 26. 16. c. And that he speaks there of Water-Baptism is evident and you grant it alledging the same words frequently against the necessity of it Wherefore according to St. Paul Water-Baptism was intended by our Saviour in that command to his Apostles And thus having proved this I need not prove the necessity of it unto Salvation and that hereby men were Baptized into the name of the Father Son and Holy Ghost forasmuch as the Text asserts both as your selves grant of that Baptism whereof it speaks which I have proved to be the Water-Baptism But yet because these are the reasons why you cannot believe this external Baptism to be there meant I will proceed to shew the invalidity of them And therefore 2 I assert contrary to you that by water men were Baptized into the name of Christ or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said 1 Cor. 10. 2. All our Fathers were Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Moses This I prove from the following Texts 1 Cor. 1. 13. Were ye Baptized into the name of Paul The answer must be we were not but into Christ's name Vers. 14 15. I thank God I Baptized none of you but Crispus and Gaius lest any should say I Baptized into my own
name To think so was amiss And why but because they were Baptized only into the name of Christ As then it was into Christ's name they were Baptized so is it as manifest that it was by water for he thanks God by reason of their quarrels that he Baptized so few of them which he would not have done if he had meant the Spiritual Baptism And of the same Baptism he speaks again those words vers 17. Christ sent me not to Baptize but to Preach which you your selves understand of Water-Baptism Again from Act. 19. 5. VVhen they heard this they were Baptized into the name of the Lord Jesus Which is the same Baptism that they had received before by John and therefore with water there being only this difference John's was that they should believe on him that should come after him the person being not named vers 4. for those words that is on Jesus Christ are St. Paul's but this was unto Jesus Christ expresly named And besides the Spiritual Baptism which according to your own words is the falling of the Holy Ghost upon others by the Ministry of the Apostles followed this As we read in the next verse And when Paul had laid his hands upon them the Holy Ghost came on them and they spake with Tongues and Prophesied Again Act. 1. 16 17. As yet the Holy Ghost was fallen on none of them only they were Baptized into the name of the Lord Jesus That it was with water is manifest in that Simon Magus was one of them that were Baptized vers 13. and he being yet in the bond of Iniquity had not received the Spiritual Baptism vers 2. 3. And Philip it was that Baptized them vers 12. who as we read vers 38. Baptized with water where again it is manifest that as it was with Water he Baptized the Eunuch so it was into the name of Christ. For he making profession that Jesus Christ was the Son of God Philip Baptized him Which must needs signifie that he Baptized him unto the same Jesus or unto his name which is all one as you may see by vers 12. Rom. 6. 3. Gal 3. 27. 3 I assert contrary to you and prove that Water-Baptism was necessary unto Salvation viz. in that sort as the Text expresses it Mar. 16. 15 16. Go into all the World and Preach unto every Creature He that Believeth and is Baptized shall be Saved Which requires that those which embrace the Gospel do solemnly by the rite of Baptism declare so much and that they are Christ's Disciples and that they will openly profess him and it and that by this rite they be admitted for his Disciples unto this publick profession That this is the meaning of Baptizing and being Baptized into his name appears from Scripture Act. 19. 4 5. John Baptized saying unto the People that they should believe on him which should come after him that is on Christ Jesus When they heard this they were Baptized into the name of the Lord Jesus Which must needs signifie unto the profession of him Joh. 4. 1. Jesus made and Baptized more Disciples than John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made them Disciples by his Preaching and converted them unto his Doctrine and then admitted them by Baptism as Disciples unto the publick profession of himself and it Which is the same with our Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple and Baptize 1 Cor. 1. 14 15. I thank God I Baptized none of you but Crispus and Gaius lest any should say I Baptized into my own name i. e Since some of you say they are of Paul vers 12. I am glad I have Baptized so few of you as I have lest any should think as they might the rather if I had Baptized many that I intended to gather Disciples unto my self as if the Doctrine were mine Baptism then into Christ's name signifying admission of Disciples unto publick profession of his Person and his Religion I hope you will not denie that thus to do is necessary as if it were sufficient to Believe in the heart especially when you remember it is said With the heart man Believeth unto Rightcousness and with the Mouth Confession is made unto Salvation And whosoever shall confess me before men him will I confess before my Father which is in Heaven But whosoever shall deny me before men him will I deny before my Father which is in Heaven And that those chief Rulers were in danger enough that believed on Christ but because of the Pharisees durst not confess him lest they should be put out of the Synagogue loving the praise of men more than the praise of God Joh. 12. Faith then is the necessary intrinsick thing and Baptism the necessary extrinsick unto Salvation Therefore is it said Repent and be Baptized every one of you in the name of Jesus for the Remission of Sins And they were Baptized Act. 2. And again Why tarriest thou Arise and be Baptized and wash away thy Sins calling on the name of the Lord And he arose and was Baptized Act. 22. 9. And it is manifest that VVater-Baptism is here meant for that it is said be Baptized and they were Baptized Why tarriest thou Arise and be Baptized He arose and was Baptized For what necessity of arising to be Baptized with the Spirit and how could it depend on mans will as this did Ananias being ready and having in his power to Baptize him whenever he would go with him or say he should Baptize him Wherefore Water-Baptism is spoken of in Scripture as necessary unto Salvation it signifying publick profession of Christ and it being for the remission of sins Burrough's Answer to Quaeries p. 5. Quest. Whether none be accounted righteous in God's sight in whom there is any corruption or failing or who do not fulfil the Law and answer every demand of justice Ans. Here thou polluted Beast hast made it manifest that thou wouldest have corruption to be accounted righteous in God's sight that so thou mightest lie in thy sins but John saith He that committeth sin is of the Devil those that love God keep his Commandments And God doth not accept any where there is any failing or who do not fulfil the Law and answer every demand of Justice Smith's Catechism p. 68. 69. Do you believe that in such of you as are grown into such strength as to have Victory over the World Flesh and Devil the motions of the Flesh do not sometimes stir to commit sin Ans. Though they may tempt us yet they prevail not for by Christ we are preserved in the hour of Temptation and the wicked one toucheth us not p. 104. The Children of God do not those things they ought not to do for whosoever is born of God doth not commit sin Because I have heard many speak after this rate but have not yet known the man that is so bold as to affirm so much of himself I urge thee therefore to write down and say of thy self I
Twelves A Confession of Faith put forth by the Elders and Brethren of many Congregations of Christians Baptized upon Profession of their Faith in London and the Country Lately Published Price 1 s. Warr with the Devil Or The Young-Man's Conflict with the Powers of Darkness discovering the Corruption and Vanity of Youth the horrible Nature of Sin In a Dialogue To which is added An Appendix containing a Dialogue between an old Apostate and a young Professor The Fifth Impression price 1 s. The Second Part of the Warr with the Devil The Grand Impostor Discovered or The Quaker's Doctrine weighed in the Ballance and found wanting a Poem by way of Dialogue wherein their chief and most concerning Principles are laid down And by the Authority of God's Holy Word thereby Refuted price 10 d. Summons to the Grave or A Timely preparation for Death Demonstrated in a Sermon Preached at the Funeral of John Norcott with two Elegies thereunto praefixt price 8 d. All five written by Benj. Keach Minister of the Gospel The History of the Young Converted Gallant or Directions for the use of that Divine Poem Warr with the Devil Here shewing the Readers thereof how to read the same Poem right in these four Respects c. First In reference to the Substance or History thereof 2dly In reference to the Intent or Mystery thereof 3dly In reference to the Consequent Doctrine thereof 4thly In reference to Practical Application thereof Compiled in a Poem by John Mason Gent. of Fordham in Cambridg shire price 1 s. Blessed Rest for the Burthened Sinner or The only Center of the Soul wherein is discovered 1. Who he is that Invites and calls Sinners to this Rest. 2. The Encouragement to come unto him for Rest. 3. Many Obstructions and Impediments which keep back sinners with their Unreasonableness answered 4. The Rest that every one shall have that comes unto Christ Delivered in several Sermons from Matthew 11. 28. By John Hopwood Preacher of the Gospel price 2s * Note that this is all the Answer to the Question * Yet I find some odd passages in your Writings K. Help p. 2. The letter and outward teachings so much cried up with all the Fruits and effects of the one the Crucified Body of Christ though a very Blessed and Comfortable enjoyment in its place and kind yet being but that which made nothing perfect is now no less necessary to be parted with than at that time it was else the Comfórter as the blessed effect of the other the Living Body of Christ can not come F. Truth and Deceit p. 55. Then came Christ according to the Flesh to be Crucified the Lamb slain that Flesh of his which is a mystery when the first Adam's and Eve's Flesh was defiled P. 57. Yet his Flesh never corrupted which Flesh is the offering for as he was not God he did nit Die and this Flesh is a mystery and in this Flesh is the Belief which takes away the Sin that never corrupted that is the offering for Sin and the Blood of this Flesh cleanseth from Sin This offering who is found in the Shape of a Man And where this belief is entred into his Flesh it knows Adam's Flesh that corrupted Through his Flesh he doth reconcile and by the offering up his Body his Flesh that which hath been Slain from the Foundation of the World and yet never corrupted he breaks down the Partition-wall betwixt Jews and Gentles p. 59. So this pure Flesh this offering is set over all which never corrupted which must be your Meat if you Live though there is more in all these things which is hard to be uttered and cannot be uttered yet * Tertullian understands the Text of the visible Flesh De Carne Chr. Chap. 13. In Christo invenimus animam carnem simplieibus nudis vocabulis editas id est animam animam carnem carnem Quid anxia est anima mea usque ad mortem Et Panis quem ego dedero pro salute mundi caro mea est Si una caro una anima illa tristis usque ad mortem illa Panis pro mundi salute salvus est numerus duarum substantiarum in suo genere distantium excludens carnae animae unicam speciem * See c. 3. 17. Act. 15. 9. 1 Cor. 11. 29. * De Spec. Leg. p. 594. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If necessity require an Oath it is more fit to swear by the health and old age of Father and Mother if they be living and if they be dead by their blessed memory because God is not to be rashly named Some are wont to say So help me omiting the rest which might be compleated not by adding the most High but Earth Sun Heaven or the World But others are so hasty that passing by the creatures they are bold to swear by the Creator himself