them Moses and Elias talking with them. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles: one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold, a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased, hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid: and when they had lift up their eyes, they saw no man, save Jesus only," Matt. xvii. 1 to 8. This is a great mystery, and blessed are they, whose minds Christ doth open to understand it. For as Christ himself interpreteth, John, is Elias, Matt. xi. 14. Therefore as Moses with his ministry was until John, so John until Christ. John's water baptism was to give way to Christ's spiritual baptism, as was prefigured in the vision on the mount; Moses and Elias, (that is, John the Baptist,) disappeared, and Jesus only was left; to signify, that all other ministries, however glorious in their time, were now to have their end and period, and to give place to the ministry of Christ, which is that of the Spirit only.

It was a custom among the Jews to baptize proselytes, and the author to the Hebrews speaks of divers baptisms and carnal rites, imposed until the time of reformation, Heb. ix. 10. And Peter, who was by nation a Jew, calls baptism, the antitype, that is, the like pattern as was the ark of Noah, and explains what baptism he means, to wit, that which saves, not that which is with water,

by which the filth of the flesh is put away, but that which is accompanied with "the answer of a good conscience toward God, by the resurrection of Jesus Christ," 1 Pet. iii. 21. This is the baptism of the Spirit; for nothing else can give the answer of a good conscience toward God. But he that is baptized into Jesus Christ by one spirit into one body, whereof Christ is the head, he according to his measure, witnesseth Christ within making him alive, and cleansing his conscience to serve the living God. Lo! this is the baptism of our Lord Jesus Christ, the only baptism now in force by his authority, and which alone is effectual to the faithful.

Paul therefore, who once knew Christ after the flesh, yet knew him so no more, thanks God that he baptized none of the Corinthians but Crispus and Gaius, and the household of Stephanas; and renders this reason for it, "Christ," says he, "sent me not to baptize, but to preach the gospel," 1 Cor. i. 14, 16, 17. It was in his state of infancy that he baptized with water: but when he became a man he saw further.

Hence it was that he exhorted the saints and faithful brethren, which were at Colosse, that if they were risen with Christ, they should seek those things which are above; where Christ sitteth at the right hand of God, Col. iii. 1. Thus he directed the saints at Ephesus, to one Lord, one faith, one baptism, to wit, the spiritual, Eph. iv. 5, and the Corinthians, that were sanctified in Christ, to the one spiritual bread, and the cup of blessing, in which the true communion of the body and blood of Christ consisteth, I Cor. x. 16, 17. And this is the supper of the Lord, the marriage supper of the Lamb, Revel. iii. 20, and xix. 9, where the

X

bread of life and the new wine of the kingdom, are received by the faithful, to nourish, refresh, and strengthen their souls unto life eternal.

These things thus premised, explained, and cleared up, I shall briefly express my friendly advice, respecting thyself, whom, as a friend, I salute in Christ Jesus. Thou wast, as thou sayst, not only brought up in popery, but also ordained a priest in that apostatized church. Thou wast, as thou ownest, at that time a worshipper of idols and images, to the reproach of the Creator, who is blessed for ever, and who said by the prophet, "I am the Lord, that is my name, and I will not give my glory to another, nor my praise to graven images," Isai. xlii. 8. Thou layest overwhelmed with most gross darkness; most straitly bound with the chains of thy sins, and utterly unable to break thy bonds, nor at all sensible of thy dreadful calamity. But our God, who delighteth in mercy, and abundantly pardons, when no eye pitied thee, passing by thee, lying in thy prison-house, had compassion on thee, and said unto thee, "Come forth." O the wonderful love of God! O the greatness of his compassion who openeth the blind eyes; proclaims liberty to the captives; and opening of the prison-doors to them that are bound. Who is like unto our God, marvellous in holiness, fearful in praises, working wonders! Who hath not only led thee out of the idolatrous camp of the Papists, but has also caused thee to pass by the beautiful tents of the Presbyterians and Baptists, and leaving thy sins, thy country, thy kindred, thine estate; despising the shame, denying thyself, and taking up the cross, willingly to follow Christ, the light, inwardly illuminating thee.

Live in the remembrance of so great favour

wherewith God has favoured thee. Be meek, humble, turning thy mind inward to the manifestation of the Spirit: waiting in deep silence for its revelations and commands, that thou mayst be led into all truth. Shun with all diligence these two extremes, on which many that have known somewhat of a divine opening have split, namely, too much slackness, and too much haste: that thou offend not, either in staying behind or running before. Remember that Paul was not disobedient to the

heavenly vision, Acts, xxvi. 19. That he consulted not with flesh and blood, Gal. i. 16. And that the Lord God said by the prophet, "He that believeth shall not make haste," Isai. xxviii. 16. Wisdom, (to wit, Christ,) pronounceth the man blessed that "watcheth daily at her gates, waiting at the posts of her doors," Prov. viii. 34. "All that ever came before me are thieves and robbers," John, x. 8.

Therefore, my Friend, attend most diligently unto the light; which, as thou art obedient to its guidance, will infallibly lead thee aright. Believe in it, and walk in it, that thou mayst be a child of light, and that darkness may not overtake thee: I thank God, my heavenly Father, on thy behalf, and from mine heart beseech him; that he would sanctify thee wholly, and that thy whole spirit, and soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ.

Thy Friend,

RICHARD CLARIDGE.

[The above letter is printed as a Tract, and may be had of the

CONCLUSION.

Having compiled, in the method thou seest, these remains of our deceased Friend: I submit them, candid reader, to thy perusal and reflection; together with the following passages transcribed out of his common-place book.

"There are two different states of men; one is, where sin prevails; in the other, religion and goodness take place. These two differ in degrees, as wide as heaven and hell; which places we must not believe to be all hereafter; for both the one and the other are, in some measure, begun here upon earth. They who are made like unto God, in the frame and temper of their minds; who live according to the everlasting and unchangeable rules of goodness, righteousness, and truth, may be properly said to have made their entrance already into heaven. But they who confound the difference of good and evil, who care not to approve themselves to God, by leading good and holy lives, do partake of the diabolical nature, and are already entered into the state of hell." John Hartcliffe's Treatise of Moral and Intellectual Virtues, edit. 1691. Pref. p. 25, 26.

"The first thing in religion is to refine a man's