repent and there is a sort of men that cannot or more properly a time when a sort of men cannot repent First There is a time when all men may repent if they withstand not the work of grace and there is a time when they cannot repent All men may repent if they have not withstood the day of grace because they are given up or shut up to condemnation And first to prove that there is a time wherein all may repent the wch I thus prove If God hath commanded to do no man more than he hath given him ability to do and yet command all men every where to repent upon pain of eternall destruction then God hath given every man ability so as they may repent if they withstand not the time of grace but God hath commanded no man to do more than he hath given him ability to do and yet hath commanded all men every where to repent upon pain of eternall destruct on That God doth command all men to repent is plain from there Scripturs Ezek. 14 6 18 30. Mat. 11.20 Luke 13.3 Act. 1.30 Rom. 2 4. 2 Pet 3.9 Ergo God hath given every man ability to repent this argument is nadenâ—ble because I hope no sober man will dare to say that God commandeth men upon pain of eternal death to do that which he hath not given them ability to do and yet destroyeth them because they do not that which he never meant they should do when he commanded them to do it nor gave them ability Sirs look about you how do you abuse the Aâ—ribuâ—e of Gods mercy sincerity uprightnesse and faithfulnesse the Lord will meet with you ere long and overth oâ— you he hath a controvercy to trye with you for laying the main cause of all the murder fornicatron and thest and drookenness upon his neglect in not giving the creature ability to do otherwise We as much ability to stand as Adam had Adam did sin so soon as he was tempted and we sin not before we be tempted thereunto But you will say they lost their ability in Adam Sir I tell you nay for the Scripture saith no such thing and also I pray resolve this question How Adam came to loose his ability that he withstood not the temptation in Paradice or had not God given him ability or did God intend he should eat and so fall when he forewarned him not to eat For I find that Adam had no more power to stand in Paradice than the sons of men have now for Adam did sin so soon as he was tempted thereunto and we sin not before temptation But you will say there is lust or desire in us to do evill It is true when by the temptation of Sathan set before us or suggested in us and so there was a desire in our first Parents to the fruit when it was by temptation represented unto them for as faith the Text it was fair to look on and desirable to make one wise and so forthâ— So it will appear there was lust or desire in our first Parents to the fruit before they eat it I could thorough the strength of God say more to this and the Argument before mentioned than you will be able to answer before you go to Ireland or after you come there but I spare you and passe to the second thing which is to shew there is a sort of persons that cannot repent or more properly as I have said there is a time when persons cannot repent the which I shall shew and also when the time is or the cause why they cannot repent There is a day of grace exhibited to the sons of men First That there is a time that men are so given up to a reprobate sense hat they cannot repent is clear from Heb. 6.4 5 6 and Rom. 1.24 and 1 Iohn 5.15 16. so that if Daniel Noah and Iob should pray for them they could not have such repentance to do them good but I need not trouble my self to prove this because it is your assertion But I shall shew the time or cause of this their deplorable condition and shall excuse Adam of this evill that is it came not by sin committed in him but by their own personall sins but to the cause and time of this hardnesse of heart and the time is when they have withstood the day of grace and so shall prove some had a day of grace and have out or The Spirit of God hath strived with such as are lost to repent that they might be saved withstood it and that there was a day of grace to the old world see these two places of Scripture Gen. 6 1 2 3 4. and 1 Pet. 3.19 20. Secondly that Israel had a day of grace in which they might have attained everlasting peace see Luk. 19.42 Matth. 23.37 And thirdly that the Spirit of God striveth with such to fasten grace and mercy on them that never do receive it Prov. 1.22 23 24. And fourthly the very cause why there is such a time when men cannot repent is because they do refuse grace and repentance when God offereth it for the Lord did strive by his Spirit to reclaim Israel from their sinnes that he might not cast them away and shut them up in unbelief but they refused to hearken and pulled away their shoulden Zach. 7.8 9 10 11 12 13 14 Iob. 21.12 13. Prov. 1.22 23 24 25 26 27 Esa 66.3 4 5. ch 2 3 4 5 6 7 8 9 10 11 12 13 14. and stopped their ears that they should not hear yea they made their hearts as an adamant stone least they should hear the law and the words which the Lord of Host sent in his Spirit by the former Prophets and said to God depart from us for we desire not the knowledge of thy laws THEREFORE 〈◊〉 a great wrath from the Lord of Host THEREFORE it came to passe as he cryed and they would not hear so they cryed and I would not hear saith the Lord of Host for that they have hated knowledge and did not chuse the fear of the Lord. From whence we may see there are some that although they do reprint and cry to the Lord in their 〈◊〉 it will be to no purpose the Lord will laugh at their calamity and mock when there fear cometh from these and much more that I could instance you may see the cause and time of an hardened heart that is when a soul hath means of grace and maketh not use of it but walketh in his old sinnes and is not reclaimed at last the Lord giveth them up to hardness of heart and clappeth an oath upon their head that they shall never enter into his rest Heb 3.11 now what use may we make of this even to prise opportunity of grace and not to put the evill day far from us and so fould our arms in security untill misery cometh upon us as an armed man for assuredly when
for the Mâ—untains shall depart and the Hâ—llâ— be removed but my kindnesse shall not depart 〈…〉 â—hee neither shall the Covenant 〈◊〉 Jer 〈◊〉 22 23 24 2â— peace be removed saith the Lord that hath me cyon th 〈◊〉 turn again O Virgin Israel turn again 〈…〉 Corts and I will cause the Captivity of 〈…〉 Captivity of Israel to return and I will build them 〈…〉 first Jer◠〈◊〉 For 〈◊〉 set mine eyes upon them for good and will 〈◊〉 theâ— again to this Land and I 〈…〉 do 〈◊〉 and I will plant then 〈…〉 nor throw them doâ—nany 〈…〉 〈…〉 of Israel ye shall shoot 〈…〉 your fruit to say people Israel 〈…〉 For behold I am for 〈…〉 be alled and sown 〈…〉 the jouse of Isreal 〈…〉 be inhibited and the 〈…〉 upon you man 〈…〉 and bring fruit and I will 〈…〉 and I will do better unto you than at your beginning and ye shall know that I am the Lord. Thus faith the Lord of Hosts in those dayes it shall come to passe Zach. 8.22 23 that ten men shall take hold out of all languages of the Nations even shall take hold of the skirt of him that is a Jew saying we will go with you for we have heard that God is with you And it shall come to passe in the last daies Isa 2.2 3 4 5 that the Mountain of the house of the Lord shall be established in the top of the monntains and many people shall go and say come ye and let us go up to the Mountian of the Lord and to the house of the God of Jacob Mich. 4.1 2 3 4. and he will teach us of his wayes for the Law shall go forth of Zion and the Word of the Lord from Jerusalem For Zions sake will I not hold my peace and for Jerusalems sake will I not rest untill the righteousnesse thereof go forth as brightnesse and the salvation as a lamp that burneth Is 62.1 2 3 4 The Gentiles shall see thy righteousnesse and all Kings thy glory and thou shalt be called a new name which the mouth of the Lord shall name Thou shalt also be a crown of glory in the hand of the Lord and a royal Diadem in the hand of thy God Thou shalt be no more termed forsaken Isa 51.3 neither shall thy Land be termed desolate any more but thou shalt be called Hephzibah and thy Land Beulah Isa 35.10 Chap. 51.11 for the Lord delighteth in thee For the Lord will comfort Zion and he will comfort all her wast places and he will make her wildernesse like Eden and her desâ—rt like the garden of the Lord joy and gladnesse shall be found therein thanksgiving and the voice of melody For the Ransomed of the Lord shall come to Zion with songs and everlasting joy shall be upon their heads They shall obtain joy and gladdesse and sighing and sorrow shall flee away Zeph. 3.19 For he will gather them out of all places where they have been driven and get them fame in every place where they have been put to shame and for their shame they shall have double and for their confusion they shall rejoyce in their portion Isa 61.7 For in their Land double everlasting joy shall be upon them and they shall be put into a place of their own and move no more neither shall the wicked afflict them as aforetime But the sons also of them that afflicted thee shall come bending unto thee and all that despised thee shall bow themselves down at the soles of thy feet and shall call thee the City of the Lord the Zion of the holy one of Israel Isa 60.14 Ver. 18 21. Violence shall no more be heard in thy Land wasting nor destruction within thy borders but thou shalt call thy walls salvation and thy gates praise thy people also shall be all righteous they shall inherit the Land for ever and thine eyes shall see Jerusalem a peaceable habitation Isa 66.10 11 12 13. rejoyce you with Jerusalem and be glad with her all ye that love her rejoice for joy with her all ye that mourn for her that ye may suck and be satisfied with the breast of her consolation that ye may milk out and be delighted with the abundance of her glory for thus saith the Lord behold I will extend peace to her like a river and the glory of the Gentiles like a flowing stream then shall ye suck ye shall be born upon her sides and dandled upon her knees as one whom his mother comforteth so will I comfort you Chap. 65.18 Isa 30.19 and you shall be comforted in Ierusalem For behold I create Ierusalem a rejoycing and her people a joy for the people shall dwell in Zion at Ierusalem thou shalt weep no more He will be very gratious to thee at the voice of thy cry when he shall hear it he will answer thee Psal 102.13 14 15 16. For the Lord shall arise and have mercy upon Zion for the time to favour her yea the set time is come so the heathen shall fear the name of the Lord and all the Kings of the earth thy glory When the Lord shall build up Zion Ver. 21 22. he shall appear in his glory when the people are gathered together and the Kingdomes to serve the Lord to declare the name of the Lord in Zion and his praises in Ierusalem Look upon Zion the City of our solemnity thine eyes shall see Ierusalem a peaceable habitation a Tabernacle that shall not be taken down Isa 33.20 21 22 24. But there the glorious Lord will be to them a place of broad rivers And the inhabitants shall not say I am sick the people that dwell therein shall be forgiven their iniquities the Lord hath sworn by his right hand and by the arm of his strength surely I will no more give thy corn to be meat for thine enemies and the sons of strangers shall no more drink thy wine for which thou hast laboured but they that have gathered it shall eat it and praise the Lord and they that have brought it together shall drink it in the Courts of my holinesse Isa 62.8 9 10 11 12. Go through go through the gates prepare ye the way of the Lord cast up cast up the high-way gather out the stones lift up a standard for the people Behold the Lord hath proclaimed unto the end of the world say ye to the daughter of Zion behold thy salvation cometh behold his reward is with him and his work before him And they shall call them the holy people Ezek. 34.12 13 28. the redeemed of the Lord and thou shalt be called sought out a City not forsaken As the Shepheard seeketh out his flock in the day when he is amongst his sheep that are scattered so will I seek out my sheep and deliver them out of all places where they have been scattered in the cloudy and dark day and I
verses one is Baptismos and the other Rantismos the which you have granted that Baptizo and Rantizo are not one and the same in their signification in the 15 and 16 line of your 4 page and so I shall leave this as touching sprinkling with some arguments to prove that sprinkling the which you use in the lieu of Baptism is not the way of God but dipping or plounging or overwhelming or thorrow washing the whole man in water is Gods way and so to the Arguments and the first is as followeth If Christ were given to be a Leader to his people Arg. 1 We ought to follow Christs example who was dipped and that we are commanded to follow his steps as he hath led us an example and he dipped or plounged in water then Christs disciples ought to be dipped as aforesaid But Christ was given to be a Leader and Commander to his people and they ought to follow his examples and he was dipped or plounged in water Ergo Christs disciples ought to be dipped or plounged also That Christ was given to be a Leader to his people I hope will not be denied Esa 55.4 And that we ought to follow his examples Arg. 2 The reason why Iohn stald and Baptised in Aenon was because there was much water I also hope will not be denied Iohn 13.15 1 Pet. 2.21 and it hath been granted by you that Christ was plounged or dipped as in the third page of your book but I pass to the second If the muchness of the water was the main reason why Iohn did stay and Baptise at Aenen then the sprinkling of a little water in Baptism is not Gods way But the muchaess of the water was the main reason that is rendred why John did stay and Baptise at Aenon Ergo a little water or spinkling of a little water in Baptism is not Gods way The Minor is proved John 3.23 the Major cannot fairly be questioned If Baptism signifie Christ barial and Resurrection Arg. 3 Our Baptism signifieth Christs burial and Resurrection then the Person Baptised ought to be dipped or overwhelmed to represent the thing signified in Baptism But Baptism doth signifie Christs burial and Resurrection Ergo the person Baptised ought to be dipped or overwhelmed in water to represent the thing signified in Baptism The Minor that may be questioned is proved from Rom. 6.4 5. Col. 2.12.1 Cor. 15.29 and so briefly to the next argument If Baptism signifie the new birth Arg. 4 and a thorow washing and cleansing from all our sins then sprinkling of a few drops in the face doth not represent the thing signified in Baptism But Baptism doth signifie the new birth and a thorow washing or cleansing from all our sias Ergo sprankling of a few drops doth not represent the thing signified in Baptism And that you may see the Minor proved clearly read these Scriptures Iohn 3.5 1 Cor. 6 11. Titus 3.5 1 Pet. 3.20 21. Rev. 1.5 that which is the common objection is that of sprinkling in the Law and sometimes spoken in the Gospel as a borrowed phrase I have answered already and therefore shall pass with these words the which I also have before mentioned that the sprinkling in the time of the Law was imperfect but now Christ having by one offering perfected for ever such as are sanctified so that now if we sin willingly there remaineth no more sacrifice for sin that is if persons after their Baptism fall away from the truth they have been so washed at the first there remaineth no more repentance or washing behâ—nde as there did in the time of the Law once a year If the signification of Baptizo or Bapto Arg. 5 Batto or Baptizo or Baptoma and the like doth not signifie to sprinkle be to dip or ploung or overwhelm or thorowly wash as from the word mergo or immergo and not a tittle of sprinkling and that it be the word that is used by Christ and the Holy Spirit for Baptism then sprinkling is not Gods way in Baptism But Baptizo or Bapto is to dip or plounge or overwhelm as from the word mergo or immergo and not at all to sprinkle and yet it is the word that Christ and the Holy Spirit maketh use of Ergo sprinkling in Baptism is not Gods way And that it is the same word used by Iohn and Christ and after them the Apostles you well know and chorow practice and Gods blessing I know it also in a small measure and so pass to the sixt argument which is as followeth If the waters of Noah figuratively represented the water Arg. 6 in Baptism the which was so great that it covered the earth fifteen cubits upward then the water in Baptism ought not to be little but sufficient to cover the person Baptised But the waters of Noah doth figuratively represent the water in Baptism the which did cover the earth as aforesaid Ergo the water in Baptism is not to be small or a few drops but sufficient to cover the whole man That the water in Baptism is set forth by the waters of Noah see 1 Pet. 3.20 21. And so I briesly pass from this subject of discourse with an answer to your objection You wonder if the three thousand were dipped Obj. 1 how it came to pass that they could be all Baptised in one day Answer although I could speak largly as to the answer of it yet I shall say no more but this many hands make quick work and the dispensing of Baptism was not onely limited to the Apostels for we see Philip did Baptise and Paul saith Christ sent him not to Baptise but to preach Cor. 1.17 so that the great work is to preach and convert Souls and Baptism the lesser And whereas the Apostle saith that Christ sent him not to Baptise but to preach his meaning was that Baptism was not his great work for I dare say that Paul did not any thing in the worship and service of God but what Christ appointed yet he did Baptise many Exod. 4 25. but not so compelled to dispence that Ordinance but that another disciple might do it rather than it should be neglected as Zipporah Circumcised her son although it was more usual for the Fathers but as to the answer in short take this it was no great piece of work to Baptise those three thousand in one day although there might be somewhat said as in respect of the day for there was more There was disciples sufficient to Baptise three thousand Souls for there was more than five hundred brethren 1 Cor. 15.6 and moreover the dayes were long at the feast of Pencecost than an hundred and twenty brethren besides the twelve that was at Ierusalem and these doubtless could not be long of dipping those converts but because as I have said and do say these things are of little weight and are triffles for children to busie themselves about I shall piss to the next
in the Gospel by Christ It was said of old time thou shalt not commit adultery but I say saith Christ that he that looketh on a Woman to lust after her hath committed adultery already with her in his heart That which hath been often mentioned are commanded in the Old Testament if it be moral and perpetual is also mentioned and commanded in the New-Testament And what is taught more than love and holiness and righteousness in the Old Testament and yet it is also taught up frequently and the people blamed for neglect of their duty in these particulars in the New Testament these with many things of the same nature I might offer unto you they will shew thee that those things that are moral and perpetual are frequently enjoyned in the Gospel although they have been commanded in the Old Testament also and now I am come to the examination of that which you call your digression in your eighth page which is as followeth We have a former Ordinance â—or Tithes 1 Cor. 9. Even so hath God ordained that those that preach the Gospel the Apostle quoteth a former statute or ordinance for Ministers maintenance and it seemeth out of Moses Law for v. 9. the Levitical Text is alledged Thou shalt not muzzle the mouth of the Ox Now ever did God appoint any way to maintaine such as did his service but the way of Tithes which was never a tipe of any thing nor never repealed To the answer and that in its particular order and first a few words to your word digression the which I say you may properly call digression for it doth not onely digress from the matter in hand but also from the truth and I believe is the cause of your great Transgression in pervering the right way of the Lord even your greediness of gain that many of you take the Ministry for filthy lucres sake and so buy and sell the word of the Lord and live by the gain thereof and were not your eyes so full of covetousness you might come to see the truth but to pass that and come to examine more of what weight is in your matter called digression the first is We have a former Ordinance for Tithes say you and cite 1 Cor. 9. To which I answer doth the Apostle say that God hath ordained that a Gospel Minister should have Tithes for his preaching if he had said so I do assure you that my eys have been very dim when I have read that 1 Cor 9 But have you a former ordinance for Tithes I pray Sir consider did ever God ordain that any should receive Tithes or Tenths save Levites in the type God never did ordain that any should receive Tithes or a Tenth but Levy in the type and Melchizedeck viz. Christ in the Antitype and Melchizedeck viz Christ in the Antitype And are you a Levite and have you no inheritance amongst your Brethren O are you Christ If you are neither Christ nor a Leavite I pray shew where you have a former ordinance to take Tythes because I never read that any other were to take the Tenth or Tythes but you cite that Levitical â—ex spoken of by Paul 1 Cor 9.9 For thou shalt not muzzle the mouth of the Ox that treadeth out the Corn. From whence you think you have warrant to take the Tenth of the corn but first I think you have more reason than to suppose that the Oxâ—id eat up the tenth part of the Corn although you would if you might eat up the seventh part of it and more but the Apostle reasoneth thus that it was lawful for a Preâ—cher of the Gospel or a Minister of Christ but you are none to eat and drink such things as are given them freely and that the Church ought not to muzzle their mouths if they troad out their corn that is if they did sow unto the Church spiritual things they ought to give them to eat and drink of their carnal things the which the Corinths did not for Paul did preach unto them and was fain to take of other Churches to satisfie his hunger for he was often in hunger and nakedness that is in very much want of food and cleathing the which is a vast difference between you and him for you are so far from being in hunger and nakedness to do service to the Church that some of you are often in silk and drunkennesse how beit there is a day coming that will try you in the which you shall givean account to God for your selves But you say The maintenance of the Gospel-ministry is not Tithes or a renth but such things as is freely set before them That if Tithes be not a Gospel maintenance for a Gospel Ministry then hath God appointed any other way To which I answer and that very briefly that the Gospel-maintenance is a free maintenance free from compulsion see Christ sending out his seventy commanding them to eat such things as was freely offered unto them and where ever there is a true Gospel Minister and a true Gospel people there will be no want of communicating each to other without constraint the Minister will freely communicate spirituals and the Church will freely communicate temporals Christs Ministers will labour with their hands rather than to be chargeable to the Church this will be in a true Gospel Church and also the Minister ought to labour with his hands rather than to be too chargeable to the Church and thus freely the one will do in communication to the other and so walk together in a sweet harmony of God not compelling one another but to serve each other in love And again whereas you say That Tithes are not typical nor repealed I doubt not but I shall prove them both typical and repealed and first that they are typical we may see the Apostle doth affirm to the Hebrews in these words Heb. 7.9 And as I may so say Levi also who received Tithes paid Tithes in Abraham for he was yet in the loins of Abraham when Melchizedeck met him From whence we may see that the Tenth or Tythes properly belong to Christ which was the Antitype of Melchizedeck but now to prove that Tyths are typical and that such as receive them or such as pay them deny Christ nailed to the Cross See these two Arguments briefly in the room of more that might be given First Arg. 1 if Tythes were part of the Levitical Law to be a maintenance of the Leviticall Priesthood which Law and Priesthood were to be done away by Christs nailing to the Cross then such as pay Tythes or receive them deny Christ crucified But Tyths was part of the Levitical Law to be a maintenance of the Levitical Priesthood which Law and Priesthood was to be done away by Christ nailed to the Cross Ergo those that pay or receive Tythes Heb. 7 12. are such as deny Christ crucified the minor is evidently cleared from the words of the
intercede with great importunity as if he should have said Lord if it will not be that thy anger turn away from this people have mercy on them although thou blot me out of thy Book the Lords answer is God will noe do injustice to punish the innocent and let the guâ—lty go free Moses may not appoint God whom he shall have mercy on for God knew better han Moses who were fit subjects for mercy and therefore he would have mercy on whom he pleased and not whom Moses pleased as if he should have said Moses what hast thou to do to appoint me whom I shall have mercy on and whom I shall blot out of my Book I tell thee that I am a God of Justice Righteousness and Faithfulness so that I cannot punâ—sh the innocent and let the guilty go free and therefore provoke me not to pardon Israel and blot thee out of my Book for I will have mercy on whom I will have mercy and such as sin will I blot out of my book and as for this people I have found them a rebellious and a stâ—ff-necked people but as for thee I have known by name viz. obedient meek lowly and humble before me and I will make all my goodness passe before THEE and I will proclaim the name of the Lord before THEE and I will be gratious unto whom I will be gratious with out thy appointment and I will have mercy on whom I will have mercy so then from hence we may see that the Lord tells Moses that he will have mercy on whom he will have mercy to take off Moses from moving him to spare Israel that was a Rebellious people and to blot out Moses that walked humbly before him so that God will not as aforesaid punish the innocent and let the guilty go free and so I am come to the second thing considerable the which is Whom it is that God will have mercy on and whom he will not because the Text saith That he will have mercy on whom he will have mercy that is briefly thus Gods wil and pleasure is to have mercy and compassion on such as fear him Isal 1.19 Deut. 13.17 ch 30.2 3 4. Exod. 3.4 6 7. Num 14.18 much more might be added and keep his Commandements and to destroy such as are disobedient and harden themselves in their sins against him and this the Scripture will largely prove who so doubts of it let him peruse the Scriptures in the margent and thus God will have mercy on whom he will have mercy and so I pass to the next Verse but by the way take notice that the house of Israel are the people of whom and to whom the Apostle speaks and saith he will have mercy on whom he will have mercy that is although Moses did intercede for Israel and desire the Lord to remember that they were the Seed of Abraham Isaac and Jacob yet for all this the Lord would not bear with them in their sins but saith as it were on this wise what although they are the seed of Abraham yet that enjoyns me not to bear with them in their sins for I will have mercy on whom I will have mercy and therefore let not Israel trust to their birth-priviledges because they are the seed of Abraham c. Vers 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Annot. In this Verse the Apostle takes off the Jews from willing and running in the way of the Righteousness of the Law to obtain Evangelical blessings or otherwise destroyeth what he did visibly build for he did press men to run and tells them that in so doing they might attain as you may see in these words 1 Cor. 9.24 They that run in a race run all but one receives the prize sorun that ye may obtain these two places seem to oppose one another the one saith it is not of him that willeth nor of him that runneth the other saith run that ye may obtain implying that it is to be obtained through running so run that ye may obtain but that you may see these two places reconciled consider first that when the Apostle saith it is not of him that willeth or of him that runneth he means of such as run in a wrong way and when he saith so run that ye may obtain he means such as run in the right way for illustration admit of this comparison suppose two men had a great journey to go in a day that they intend to accomplish by night they both set forth in the morning intheir journey the one keeps his strait Road that leads to his journyes end in the which way he hasteneth and cometh to the end at even the other peradventure goeth as fast as he but he goeth the contrary way that the further he goeth the further he hath to his journyes end now the one thorow willing and running in the right way attains his journyes end the other although he will and run yet it being the clear contrary way is the further from his journyes end so that it is not in his running to obtain his journyes end because he is in a wrong way this was the very case in this Verse it was not of him that did will or run by the works of the Law to attain Heaven but to run in the way of Faith and Evangelical obedience the end whereof is everlasting life and now I shall give you the summe of it in short that is whereas it saith It is not of him that willeth or of him that runneth the meaning is that all the striving and running of Israel according to the Law would not help them in point of justification it being only Faith thorow the grace of God in the Gospel that justifieth and that this is the meaning of the Text the Apostle fully clears in these words vers 31. But Israel which followed after the law of righteousness hath not attained to the law of righteousness wherefore because they sought it not by faith but as it were by the works of the Law so then it is plain why it was not of or in him that willed or runned because they did not run in a right way they sought it not by Faith but by the works of the Law and so I pass to the next which is Vers 17 For the scripture saith unto Pharaoh Even for this same purpose have I raised thee up that I may show my power in thee that my Name may be declared thorowout all the earth Annot. From this Verse we may take notice that the Lord brings Pharaoh as a President of his Power and Justice his Power in that he could top the tallest Cedar that is he could bring down the haughty and lay them low Secondly his Justice that all the world might take notice that there should none exalt themselves against him and prosper But now to the Exposition of the Verse in its
the word Baptizo and Rantizo in their significations neither did I ever heat any sober honest man affirm it but have more handsomly excused there practice of sprinkling by saying that they used it by a rule of charity in cases of necessity in this cold Climate as David did enter into the house of God and eate shew bread and I must speak for M. Rutton in that case which did say That sprinkling might be called Baptism because it was so set down in the book of Common-prayers the which was more honestly spoken than to say that the word Baptizo is taken frequently for sprinkling but to the examination of your cited text Matth. 3.11 He shall Baptize you with the Holy Ghost and with fire and say you are not sanctified men rather sprinkled than plounged with the spirit Are we not imperfect here below knowing in part and sanctified in part To which I answer Cor. 13.9 I have indeed read that the Apostle wrote to the Corinths saying we know but in part and prophecie but in part but I never yet read that the godly were sanctified but in part neither do I beleeve that God doth his work by halfs as touching mans sanctification but as saith the Author to the Hebrews He that sanctifieth and they that are sanctified are all one and that Christ hath with one offering perfected for ever those that are sanctified by giving himself for the Church Hebr. 2.11 Cap. 10.14 that he might sanctify and cleanse it with the washing of water by the Word that he might present it a glorious Church God doth not his work by halfs in the work of Sanctification not having spot or wrinkle or any suchthing but that it might be Holy ad without blame And you may also see that Gods washing and cleansing is not in part but throughout from the words of the Prophet Ezek 16 9. Then washed I thee with water yea thorowly washed away thy blood from thee and so saith the Apostle to the Corinthians that some of them were drunkerds and fornicators but they were washed and sanctified and justified from whence we may see that God doth his work perfectly as touching sanctification and cleansing so then he that is born of God sinneth not but keepeth himself that the evil one toucheth him not This is truth whether you and your bene-fellowes or bountiful friends can witness the same in you ye or nay not that I say that the godly are free from temptation for neither was Christ nor do I say that it is impossible that the sanctified ones may be overtaken in fault The godly sin not with the wils consent but their minds and hearts are pure unto the Lord. yet I do say and affirm that the godly or sanctified man sinneth not with the consent of the will although it is possible for him to be overtaken unawares through the slites of Satan but however he keepeth his minde and heart pure to God and so through the spirit mortifieth the deeds of the flesh and brings into subjection such thoughts and imaginations as are offensive unto God and if it otherwise fall out that some that were sanctified washed throughly did turn again to the wallowing in the mire this was not because they were sanctified but in part but because when they were washed and thorowly washed and made perfect Ezez 16.15 2 Pet. 2.4 Jud. 6. that then they trusted in it and sinned and liked not that good estate and therefore God cast them out of his sight as he did the Angels which sinned which were once perfect and in a good estate But to pass to your second supposition only take notice of this by the way that the spirit is so far from being compared to sprinkling of a little water that it is compared to much water as you may see from Christs own words saying John 7.38 39. He that believeth on me as saith the Scriptures out of his belly shall slow rivers of living water and this he spake of the spirit that afterward he meant to give to them that beleeve And so to your second text which is Matth 20.22 where Christ saith he hath a Baptism to be Baptised withall meaning that of his sufferings the which say you was rather sprinkling than plounging having his head crowned with thorns and his hands and feet nailed and wounded yet he was not wounded in each part of his body To which I answer I hope no sober minded man will say that our blessed Saviour was not plounged or overwhelmed in sorrow when he cryed My God my God why hast thou forsaken me Whose sorrow like unto his sorrow Math. 26.46 and what meant those great drops like blood that trickled from him Esa 53.1 2 3 4 5 6. and himself falling flat to the ground before he was nailed to the Cross what sober man dareth to say that Christ was not plounged into sorrow and greef and sufferings and the Apostle tells you that if one member suffer all the members suffer with it 1 Cot. 12.26 so then Christs sufferings was no small sufferings nor in part but very great in every part so as to press him flat to the ground so that there never was any mans sufferings to be compared to His and yet there were many before him that were over whelmed in sufferings as you may see Hebrews 11. Chap. And so you may see that neither of your reasons which you cited to prove Baptism to be taken for sprinkling are of any weight as first sanctification is not wrought in part in the Soul but thorowly as I have already proved allthough I could say much more Again The Spirit of God in the Soul is not compared to a little water but to very much waters even rivers of waters Christ was more than sprinkled with sufferings for he was plounged into great sufferings the Burden thereof caused him to fall under it flat to the ground and made him cry My God my God why hast thou forsaken me And secondly that the Baptism of Christ in sufferings was not small or in part but very great in every part that being overwhelmed he fell to the ground and sweat drops like blood before he was nailed on the Cross and when he was nailed on the Cross his heart was overwhelmed with sorrow that he cryed out in the bitterness of his Soul My God my God why hast thou forsaken me He troad the Wine-press of the wrath of God and poured out his Soul to death and groaned under that great oppression the which clearly sheweth to us that Christ was not sprinkled but plounged or overwhelmed in sufferings And again Whereas ye would have me Remember how the parallel lyeth between Johns Baptism and Christs Baptism with the Spirit Act. 1.5 and Christs giving the Spirit compared to pouring in respect of the few drops in the time of the Law by sprinkling for Christ only was plounged with it receiving of it
without measure and so was his water Baptism To which I answer briefly the strength of your reason lyeth in these words There is a parallel say you between Johns Baptism and Christs and Johns Baptism was that of water and Christs that of the Spirit and say you Christs Baptism was by pouring of a few drops in the time of the Law and hence you conclude that because Christs Baptism with the Spirit was by springling as you say and yet is called Baptism equivolent with that of Johns which was with water therefore water Baptism may be by sprinkling and this is the sum whole strength of reason that you produce Answer And first to the first There might be a true parallel between Johns Baptism and Christs John did dip or thorowly wash the people of the Regons of Judea and Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might prepare a people for the Lord and as John did prepare a people for the Lord by dipping or thorow washing so Christ would not many dayes after prepare a people for God his Father by dipping or thorow washing of them by his Holy Syirit the which I have proved already that the Baptism of the Spirit is not compared to a little water but to rivers of water and as touching that of sprinkling so often mentioned in the Law it may be granted that it might possibly be meant of the pouring forth of the Spirit in the last dayes because not onely Isaiah but Joel also Joel 2.28 with other Prophets speaketh of sprinkling many Nations Esay 52.15 and of pouring out of His Spirit upon all flesh Act. 2.16 but yet this is no whit for your purpose for what if it be so Ezek. 36.25 that God doth pourâ—forth of his Spirit and that by Rantizing that is to say by sprinkling or scattering here or there or dispersing in divers parts or places yet it doth not follow Spargo to sprinkle or scatter in divers parts although Gods Spirit be scattered or dispersed here and there in many Nations that is to say one of eighty or two of a family or if it be more yet such as do enjoy the Spirit and are cleansed thereby are not sprinkled but the Spirit to them is as a fountain or a river af water whereby they are washed and sanctified and justified in the Name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 and moreover I might shew you how sprinkling represents that of Christs blood the which differeth somewhat from other water or Spirit in proper operation of it although it agree in one for there is three beareth witness on earth as well as three in Heaven but I shall be brief And secondly 1 John 5.7 8. whereas you say that Christ was Baptised with the Spirit or plounged receiving it without measure and so was his Baptism with water from whence you conclude that Christ was plounged in Jordan to manifest to the Sons of men that as he was plounged with the Spirit so he was also plounged in water to signifie his being plounged with or in the Spirit To which I answer and say that if it be true what you say that Christ was plounged in water to represent that he was plounged with the Spirit receiving it without measure and if that be the onely reason that Christ was dipped or plounged as you seem to affirm then none must be dipped or plounged but such as have received the Spirit without measure and it also doth imply that the Jews the Eunuch and some of your children the which you have formerly dipped have received the Spirit without measure so that your own words imply a contradiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is mergo or immergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is the word subeo or ingregredios these differs not much in their signification neither of them signify to sprinkle and where as you in your Parragraph say that the word Bapto Dyno much differ yet so far as I am able to understand the word Dyno they differ very little the one signifying to dip or plounge or overwhelm in the water so the other signifieth to enter in or go under it But to pass on to your discourse you ask me what I think of that known place 1 Cor. 10.2 in these words all our fathers were Baptised in the Cloud and Sea and say you that was a water Baptism yet they went on dry ground Answer I know the Text saith that they were all Baptised viz. all the fathers but how you will prove it to be water Baptism I know not for the Apostle calleth it no such thing onely sayeth they were Baptised and we know there is a Baptism of sufferings and of the Spirit and if I should affirm that it was a Baptism of the Spirit and of fiery tryals to try who would murmur or who would stand still and trust in God to see his Salvation I know not how you could deny it upon good grounds but that it was a Baptism of the spirit I think no sober man will deny because both the Text in Exodus and that in the Corinths imply so much for we finde that the Angel of Gods presence or his Spirit was a light to Israel but the camp of the Egyptians he darkned and also it is said they eat of the Spiritual meat and so forth and we may very well see if we are not blinde that Gods Spiritual presence was very great to Israel in the Cloud being a light to lead them in their journey to Canaan and also his Spiritual presence great in the Sea in making it to be a wall to them on the right hand and on the left that they wet not so much as their shoe brims and therein God manifested his Spiritual presence to Israel and if any were Baptised in water it was not Israel but Pharaoh and his Host the which were plounged and overwhelmed in the great depth but the people of Israel were lead and directed and upholden with more than an ordinary work and manifestation of Gods Spirit and because I study brevity and also that you are hasting away for Ireland I shall leave this particular with this Request desiring you to show before you go where ever that Baptism was called water Baptism the which is spoken of in that first of Corinths but if you seriously weigh the occasion of the words they will easily show you that the Baptism there mentioned is a Baptism of the Spirit because the Apostle was there shewing what judgments fell upon Gods people of olds for their sins to afright at I may say the Corinths that were a carnal people as if the Apostle should have said take heed of sin for that will bring Gods wrath on you and to take off that objection that the Corinths might use in saying but surely the Lord will not destroy us for he hath given us