I beseech thee, my good friend, to consider the tenor of the holy scriptures maturely, and then I hope thou wilt not think the hat, and the language of thee and thou to a single person, to be needless ceremonies and incumbrances, according to our principle and practice; I do not write thus to thee for contention, nor in a contentious spirit or mind, but in the innocent love of our dear Lord Jesus, and for edification; or, if need be, for information. Also, as to thee and thou to a single person, I answer, That the holy scripture (or the words of God therein recorded) is, by all protestant professors of Christ, acknowledged a rule to us all, next to the Holy Spirit, from whence they came, or the Holy Ghost, that our Saviour promised "Shall lead into all truth, and abide with the true believers for ever;" and that God and Christ's Spirit, doth not contradict the holy scriptures, which have proceeded from thence: this general proposition we all agree to, if we rightly understand one another. Then, according to this rule, our plain language is right, otherwise I should be obliged to thee to show us wherein we err from that good rule. Now, the Most High thought good to teach and use that language in the beginning to our first parents, so that is our mother tongue, and is the language of the Bible, or holy scriptures, from Genesis to the Revelations. I suppose I need not tell thee, that you to a single person had its rise from pride and flattery; and thyself knoweth, that you to a single person is neither good English, nor good grammar. And, if I am rightly informed, your forefathers, as well as ours, made use of this plain scripture language of thee and thou to a single person, in their first separation from the common sinners of their times. Though I thus apologize for the plain scripture language, yet in respect of faith or grace, and principles to be believed, which are absolutely necessary to salvation, I call these but small things, but we are not to despise the day of small things. If we are faithful in the little, or less, we have the promise of more, or greater things. Luke xix. 17. I pray thee excuse this long letter or epistle; for it seems to me but meet that we should render a reason for our disuse of those things used by some (of most socie ties) professing the christian faith. And in respect of water baptism, and the bread and wine. 1st, As to water baptism, I have this to answer, the which I hope thou wilt charitably construe. The first account that we have of it, is from John the Baptist, who first practised it, according to the account the evangelists give concerning it, and he said, "I indeed baptize you with water, but he (Christ) shall baptize you with the Holy Ghost, and with fire; plainly distinguishing between the two baptisms, and the two natures of them; adding, "I shall decrease, but he shall increase;" he spoke not of their persons; but of their dispensations. William Dell, a bright and learned man in his day, (and, as I take it, when he flourished most in divine religion) wrote an excellent piece on the subject of baptism, which be pleased to peruse: it is very evangel ical, and well worth reading. I shall take care to procure thee one of his books. I am the more concerned about this subject, because thou art positive about our coming to it, if we improve in wisdom: but I would hope to be, in some measure, instrumental to convince thee, that there is no absolute need (in order to salva. tion) to go into or unto the water or element; but that it is absolutely necessary for us to go unto and into Christ, that being the way to be new creatures, as it is written, "He that is in Christ is a new creature." 2 Cor. v. 17. Our dear Lord on the subject says, "John truly bap tized with water, but ye shall be baptized with the Holy Ghost." Here our Saviour, as well as John, distinguished between the two dispensations. John's was indeed a glorious dispensation in its time; but Christ's far exceedeth it in glory, and is to endure for ever. The apostle Peter remembered this doctrine of Christ's, when the Holy Spirit's baptism was come, "Then (says he) I remembered the word of the Lord, John baptized with water, but ye shall be baptized with the Holy Ghost." Acts xi. 16. The apostle Paul, the great apostle of the gentiles, says, "He was not sent to baptize, but to preach the gospel;" which, when truly preached, hath a spiritual baptizing power attending it; and if we come rightly to be baptized with the Holy Spirit, and fire of the divine word, we shall witness a renovation, and the work of reformation and regeneration will go forward more and more, both without and within, in body and spirit, for which every true christian and minister of Christ, longs and prays with fervent desires; the apostle says (and pray be pleased to judge for what reason) "That the kingdom of heaven is not meat or drink, but righteousness, peace and joy in the Holy Ghost." Oh! may the Most High inspire thy soul when thou readest these lines, is my tender desire. I know I am writing to one who in many things is far before me; so that I write in fear, mixed with christian love; and if it meet with the same love in thee, that will cover a multitude of faults. And as to the supper or ceremony of bread and wine (which is called the sacrament, which word we find not in the Bible) we do not understand that our Lord laid it as an injunction on his followers to observe this practice to perpetuity; or that the observation thereof is absolutely necessary to salvation, and that his church should be in the practice of the elements of either water to dip in, or sprinkle with, or bread and wine to eat or drink, as a lasting ordinance, to be observed by his believers in an outward way forever. Christ said, "This do ye, as oft as ye drink it, in remembrance of me;" which to me seems to leave it indifferently: also from the debates and contentions of christians about it, and the blood that hath been spilt in this controversy, and the many doubts arising concerning it, I think it is evident, that Christ was not positive that his followers should be found to perpetuity therein; and where he says, "Take, eat, this is my body which is broken for you, or for many; and drink, this is my blood which is shed for many;" I believe it is not to be doubted but that he pointed at his flesh and blood rather than the bread and wine (as in a figure) and that also he had an eye to his spiritual flesh and blood or body, as where he says, "Except ye eat my flesh, and drink my blood, ye have no life in you;" the which every true christian should daily feed upon, and without which we have no divine life in us; and as himself also said, "My flesh is meat indeed, and my blood is drink indeed.” And it is worthy of note, that much of his holy words, and heavenly doctrine, was spiritually to be understood; "My words (says he) are spirit and life." A glorious speech to such as truly witness and understand it, which is much better felt by a true believing christian than expressed. Oh! may we so open our hearts to our beloved Jesus, that he may come in unto us, and that we may sup with him, and he with us, and that he may not only sup with us, but take up his abode with us, and we with him, for ever; and not only in us twain, but in all those who truly love, believe in, and follow him, throughout the world; so wisheth and prayeth, in sincerity, thy real friend, T. CHALKLEY. P. S. I hope thou wilt excuse this long letter, thy "Vital Christianity" being instrumental towards this our corresponding together by way of epistle, at which, if it proves any way to thy satisfaction, I shall rejoice. In reading several of thy latter tracts, I have had love in my heart towards thee, which was yet more renewed in perusing thy "Vital Christianity," and thy friendly letter to me. YOUTH PERSUADED то OBEDIENCE, GRATITUDE, AND HONOUR, то GOD AND THEIR PARENTS. ALSO, SOME TOUCHES UPON THE LIFE OF MAN, Honour thy father and thy mother, that thy days may be prolonged in the land which the Lord thy God giveth thee. DEUT. V. 16, &c. JOB XIV. 1, Man that is born of a woman, is of few days, and full of trouble. |