are not vain talkers nor boasts not in other mens lines but keep to their own measure of Grace and boasts not about it but knows it and keeps in it for there onely is safety and condemnation is avoided and justification is enjoyed and such are ever with the Lord and from him cannot be separated because in his Son that is Truth and in that understanding which is Gods gift in which alone Peace Justification and Reconciliation with God through him is witnessed and life Eternal inherited for evermore which all that are out of the light with which they are lighted though never so much puffed up with knowledge are ignorant of and strangers to the life and immortality that is brought to light by the Gospel in which Gospel they hear Christs voice and knows it from the voice of a stranger both within them and without them and through the annointing within them they know all things and need no man to teach them but as the same annointing teacheth them which is truth and no lye and such cannot be seduced because of the annointing which they have received whereby they savour and try the spirits whether they be of God or no for every spirit that confesseth not that Jesus Christ is come in their flesh is not of God Here follows some Queries for James Pope or some others to answer in Gods fear and with plainness of speech that so all that reads may be edified by his or their answer and Scripture proofs produced to witness the same 1. WHat is the first Principle of the pure Religion is it something within man or something without man 2. What is the Foundation of Faith and Rule of Life to all that are or shall be saved is it something within or something without something created or something not made but Eternal 3. Whether do Abrams Children now follow his steps in making that the Rule of their Life and Foundation of their Faith which was the Rule and Foundation of his Life and whether that Gospel which is the Gospel of their Salvation now was not the Gospel of his Salvation and preached to him then in his day 4. Whether that be not a fundamental Principle in Christs Religion which a man must know and take up daily or he cannot be one of Christs Disciples and whether the Cross of Christ be not such a fundamental if it be what is it and where is it that every one that desires to learn of Christ may know it and take it up daily 5. Whether to stand still is not a fundamental in Christs Religion seeing every ones strength is in it and Salvation cannot be seen but by it nor safety witnessed but through it if it be such a fundamental what is it and how may the ignorant be instructed in the knowledge of it describe it plainly 6. Whether that is not a fundamental in the true Religion which if a man know not and be not partaker of he hath no life in him but if he do know and be partaker of he hath life Eternal whether the flesh and blood of Christ be not such a fundamental seeing Christ faith Except you eat the flesh of the Son of man and drink his blood you have no life in you and again Whosoever eateth my flesh and drinketh my blood hath Eternal Life 7. Whether the Tree of knowledge of good and evil be in these dayes if it be what is it now and where doth it grow and whether it be still forbidden to be fed upon or eaten of and when doth a man eat of it and what is that death which a man dies when he eats of it 8. What is the Tree of Life which they who keep the Commandements of God have right to eat of and what is that Paradice of God where it grows and what is it to eat of it 9. Whether he that doth not discern the Lords body daily in his ordinary eating and drinking doth not eat and drink damnation seeing not discerning the body is the cause of condemnation or whether is the Lords body discerned by some once or twice a year and other some once a moneth and others it may be once a week and some never if so be that breaking of outward bread and drinking of outward wine in such a way as some call a Sacrament and others the Ordinance of breaking bread be that alone wherein the Lords body is diseerned and fed upon 10 Whether washing of the body with outward water be necessary to salvation or that a man which is not so washed cannot be saved if he cannot whether you do not make two doors to enter into life if he may then whether he that enters in by Christ the door is not compleat in his entrance and in Christ his life as well in being truely baptized as Circumcised seeing the Apostle saith the Saints were compleat in Christ in whom they were Circumcised with the Circumcision made without hands and buried with him in Baptism wherein they were risen with him through the faith of the operation of God Col. 2.10 11 12. 11. Whether he that baptizes now with outward water must not manifest his Commission thereunto either by the same Authority that they did or by something of equal power thereunto seeing he that baptized with water was greater then all the Prophets and was sent by God to do it but saw the end for which it was appointed for he that sent him to baptize with water said unto him upon whom thou shalt see the Spirit descending and remaining on him the same is he which baptizeth with the Holy Ghost and I saw and bear record that this is the Son of God Joh. â— 33.34 12. Whether Baptism with water was not in its full force before Mat. 28 if yea and water Baptism was still to be continued why might not Christs Disciples have followed Johns example without any new command to them as well as you follow their example as you say without another or new command to you seeing it is written John was a man sent from God to Baptize with water c. or may it not be concluded from the same reason that the Baptism of the Spirit was and is intended seeing water is not at all expressed in Mat 28 nor Mark 16. but rather the contrary for it is such a washing as is necessary to salvation 13. Whether the false Church or Apostacy consists so much in the cessation or declension from outward observances sometime practiced by the servants of God or rather in their keeping up or imitating of those outward practices in their own wills out of the same life and power by which they were once required and performed by those of whom they were required seeing it is a charge both against the Jewish Church in that they drew near with their lips and multiplyed oblations and were not charged for neglect of outwards but for resisting of the Holy Ghost as their fathers had done and in the Apostle dayes was it the want of the form or men having a form and denying the power that made the times perilous 14. Whether that coming of Christ spoken of in 1 Cor. 1.7 which some of the Corinthians were waiting for which coming of Christ the Apostle saith should confirm them to the end or were the Corinthians never confirmed and that coming spoken of in 1 Cor. 4.5 which coming is said to manifest the counsels of the heart c. was not the coming spoken of in the 1 Cor. 11.26 until which they were to do so and so seeing the former coming was a coming not yet obtained but they were waiting for it c. and whether some amongst the Corinthians did not witness the coming of the Lord as aforesaid 15. Whether the servants of the Lord now may not be forbidden by the holy Ghost to do some things now once done by the Saints as Paul and Silas were forbidden to Preach the Gospel in Asia Acts 16.6 though by Christs general Commission they were to Preach the Gospel to all Nations and be justified by the Lord in their so doing as Paul and Silas was while others run on in imitation and are condemned by the Spirit in themselves the Lord not requiring them at their hands THE END
another name for he is subject to mistake as his Book plentifully makes it manifest especially hear where he would have those members called living stones or a Church in God who differ in their understandings about Election and reprobation and what and how many Ordinances Christ hath appointed to be used in his Church which first James Pope and his brethren are to agree in and conclude upon before those who are led by the same spirit that Paul was can rejoyce in your order but rather mourns in secret for your disorder and cryes to the Lord to open the eyes of your understandings and to give you the Spirit of wisdom and Revelation for the acknowledgement of him that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints and what is the exceeding greatness of his power to us-ward who believe according to the working of the might of his power which he wrought in Christ when he raised him from the dead c. Thou sayest that Baptism by fire was promised and performed in the second of the Acts and some other places but experimentally neither the Quakers nor any other that thou knowest of doth know it if they do let them make it manifest by their speaking in strange tongues miracles c. for so all could do that the Lord Baptized with the Holy Ghost and fire Thomas Doth not the Saints know things now exper mentally as well as they did in former times herein thou hast shewed thy nakedness and of what kind thy knowledge is now which from me thou wouldst not have born if I should have called thy knowledge natural or traditional as it must needs be if it be not experimental and so is knowledge falsely so called for I desire to know nothing but what I know experimentally in the worship and service of God for all other knowledge doth but puff up and to it I desire to be a fool that I may know things not by thinking but certainly and the tongues by which those speak now who are Baptized with the Holy Ghost and fire are as strange to this generation as those were strange to that generation then and maist thou not as well say there is none that thou knows of that are now Baptized with the holy Ghost as to say there is none that thou knows Baptized with fire maist thou not as truly say that there is none that thou knows of now Baptized with the Holy Ghost because none now speaks with those strange tongues nor doth those Miracles thou speaks of for they went together then and they are not parted now except by those who knows neither experimentally and if thou knew any Baptism aright or him that is mightier then John thou mightest know Baptizing with the Holy Ghost and fire or if thou know him whose fan is in his hand but art thou not in truth as ignorant of his fan as of his fire and because of thy ignorance of both the chaff remains unburnt up and the chaff ungathered into the garner and therefore I tell thee plainly James Pope thou and thy brethren must yet know a terrible day of threshing before the Word of the Lord you know that is as a hammer and fire until then your words are but as chaff to the wheat Jer. 23.28 29 and Mat. 3.10 11 12. Be not angry if in love to thee I ask thee a Question viz. Are not many of the Baptists now that are Baptized with water as ignorant of the Holy Ghosts Baptism as those Disciples of John in John 1 35 36 37. who followed Christ and left John were who at the 41. vers saith We have found the Messias which they had not while they were with John but in this you Baptists are short of John for he was not angry when his Disciples left him and went to Christ see that you imitate him in this also as well as his outward washing And for thy answer to what is the flaming sword thou manifests thy ignorance of it as of the Baptism with fire in saying If thou meanest the work of grace c. He meant as he spake and if indeed thou knewest it thou would have returned another answer and not when a question is asked about a particular then to answer if thou mean the work of grace in you and here thou makest good thy former words viz. That thy knowledge is not experimental no more of the flaming sword then of Baptism by fire and if thou art mistaken in this then doth not thy ignorance appear of what follows by thy own confession and it is no uncharitableness so to conclude viz. That you have not felt the quickning power of the Lord raising up a Seed and bringing forth a birth in you which is not of the world but contrary to the world which is leading out of the vanities thereof and causes them to bear the cross Then thou saist The Baptists are for signs and wonders and gazing stocks in the earth and thou saist Some of us have been reproached for the Name of Christ c though we have at this day much rest from the rage of our enemies What confusion is here first to say the Baptists are for signs and wonders c. and then to say with the same breath as it were some of us have been reproached c and though we have at this day rest c. How can these things hang together Is not the rest that you now have in the flesh and in that same nature that the world is in And is not the seed spoken of before unraised up but rather in Babylon then in Canaan And was it not better with you then when you were as gazing stocks to the world then now when you are become their companions in their folly vanity and customs and fashions which thou speaks of in thy next lines c And thy ingenious confession of the reforming work that is yet behind I own but remember it is he that confesseth and forsaketh that finds mercy and take heed of covering your evil customs with good names as thou in thy following words pleads for least thou spoil thy former confession and cavil against what thou seemedst even now to wind up into a penitent confession and so thou thy self and thy brethren be the very men that thou speakest of in the former page that are like Naaman the Assyrian that not onely thinks the customs and fashions of the world which the people called Quakers stand witnesses against on truths behalf too low for you to stoop unto but also in that you are like Naaman the Assyrian in this particular who after he was washed confessed to the true God in the 2 Kings 5.15 17. and 18. ver and said he would not sacrifice to other Gods but to the Lord and yet like thee in the next words begins to plead thy case or rather really to dispence with the light of
not sent to Baptize as an Apostle is to say Paul was not sent to preach as an Apostle except Paul had one Commission to preach and another to Baptize seeing that Commission hinted at in Matthew requires both besides is not this to devide Paul or rather Christ in Paul that he did some things ministerially as an Apostle and other things as a Disciple as if he were sometimes an Apostle and no Disciple and sometimes a Disciple and no Apostle or that Paul should dissemble with the Corinthians to write to them as an Apostle and to thank God that he had Baptized no more but those few he names and gives this reason for it because he was not sent to Baptize but to preach the Gospel when as by thy own confession he was sent as he was a Disciple to Baptize as well as others and knew it as well as James Pope if it had been so and had not Paul by removing one block out of the way viz. preventing a jealousie least he should be thought to Baptize in his own name laid a greater stumbling block in the way viz. to slight the Ordinance of Baptism and all those that should Baptize with water though as Disciples Paul not explaining his meaning to be as James Pope saith it was viz. that he meant as an Apostle he was not sent but as a Disciple he might did and might not Paul as well have left off preaching to prevent the jealousie of preaching in his own name as well as Baptizing seeing one was commanded in the Commission as well as the other was or might have been idolized as well as Baptizing but in truth Paul had no more Command to Baptize with water then to Circumcise yet he did both upon occasion to remove stumbling blocks and to strengthen the weak and all for the furtherance of the Gospel And Christs calling them Disciples in one place after he had once chosen them hinders them not from being Apostles no more then his calling them Apostles in another place hinders them from being Disciples for sometimes he called them by the name of Disciples and sometimes by the name of Apostles as Luke 22.14 And when the hour was come he sate down and the twelve Apostles with him and this was before he sent them forth in Mat. 28. but is not this a new invention saying that Paul as a Disciple was sent but not as an Apostle seeing the old cover is found out to be too narrow viz. that Paul was not sent so much to Baptize as to preach and therefore where it is said not sent is meant say some not so much as labour not for the bread that perisheth c. that is say some not so much for bread that perishes but you not being able to prove that Paul was sent at all to baptize with water but it may be easily proved that to labour at all is not onely lawful but commanded but that Paul was sent at all to Baptize with water yet remains to be proved and to say that he did Baptize with water and therefore was sent proves no more that he was sent to Baptize with water then because he did Circumcise proves he was sent to Circumcise but in thy saying it belonged not to Pauls Office and therefore he might leave it in this thou hast truly concluded that a man may be sent of God as Paul was and yet not Baptize with water as not belonging to his Office and for this ingenious confession of thine I may as truly confess to thee also that there are many that do Baptize with water who are not sent by God so to do and of this thy Brethren may take notice how thou thy self hast answered the Objection which is so often made by them and seems to lie so much in their way viz. if we that are called Quakers were led by the same spirit that the Primitive Saints were led by surely then we would do the same things that they did as to practise water Baptism c. Which Objection thou hast answered to the satisfaction of the Objectors in that thou hast found out a man sent of God and led by his Spirit and yet might lawfully let water Baptism alone to others as not belonging to his Office 2. The next Query propounded is whether the outward washing with water which is but the shadow and Johns Baptism or the inward washing or cleansing by the Spirit which is the Baptism of Christ Which of these I say is that one Baptism that Paul wrote of Or why writes he but of one there if both might be continued To this Query thou answerest like one altogether ignorant of the Spirits Baptism like those Baptists in Acts 19.2 onely with this difference thou hast read there is a Holy Ghost and a Baptism so called of which they had not heard but thou hast read and like them hast been it may be Baptized with Johns Baptism who indeed Baptized with water but he of whom John bore witness Baptized with a better Baptism who was to increase but John and his water Baptism was to decrease for John was sent to prepare his way In thy answer to the Query thou saist There are three Conclusions First that it is but a shadow Secondly that it is Johns Baptism Thirdly that the washing and cleansing by the Spirit is Christs Baptism To the first thou saist thou shalt let it pass to the second thou propounds a question and then follows with a second question whether John were a Minister of the Law or Gospel and then thou further Queries Whether there were any other difference between Johns and Christs then that one taught and prepared for Christ to come and the other taught to believe in him that was already come c. What shuffling is here to avoid a plain question viz. in short which is no more then for thee to answer what that one Baptism is which Paul speaks of whether it be water or the Spirits Baptism And if both were to continue why writes he but of one And to answer this plain Question thou asks Questions and propounds further Queries as if the way to resolve one Question were to propound two others or as if to answer one Query were further to Query but it is commonly the answer of him or them that have no further nor better answer to return But thou further answers in the third place and saist Whereas it is implied that the inward washing and cleansing by the Spirit is Christs Baptism I do not know that any Scripture calls it Christs Baptism or Baptism at all c. Thou mightest have left out this thirdly except it had been on purpose to manifest thy ignorance of the Scripture and Spirits Baptism thou needs not have said I do not know that the inward washing and cleansing by the Spirit is Christs Baptism For what difference is there between inward washing by the Spirit and inward Baptizing by the Spirit is it not all
one onely one is translated into English and the other is left in Greek untranflated And so whilst thou saist thou dost not know that any Scripture calls it Christs washing or baptism confesses and calls it inward washing thy self so that by thy own confession there is no more difference between the inward washing and cleansing by the Spirit and Christs baptism then there is between baptizing in Greek and washing in English which is all one and the word baptism might as well have been translated washing in all places of the Scripture as in one place had it not made for the upholding of the Trade of the Translators and for the continuing of much idolatry and ignorance in the world and whereas thou sayest it is not called Christs Baptism what Baptism was that the Apostles speak of 1 Cor. 12.13 For by one spirit are we all baptized into one body whether we be Jews or Gentiles and what Baptism was that which Paul speaks of Rom. 6.3 4. by which they were baptized into Christ and into his death and were buried with Christ by Baptism and by it planted into the likeness of his death whereby they knew that the old man was crucified with him that the body of sin might be destroyed that henceforth they might not serve sin for he that was thus dead and buried with Christ was free from sin which your water doth not do nay do not you who are washed with water plead against freedom from sin and say it is not attainable in this world and therefore it is strongly to be suspected that as your Baptism is wrong so is your faith also seeing the Scripture saith as many as have been baptized into Christ have put on Christ and put off the old man with his deeds by being planted into the likeness of his death and by being buried with him by Baptism and in the 1 Cor. 6.11 where the Apostle saith they were washed and sanctified and justified by the spirit c. what difference is there by being washed or cleansed by the spirit and by being baptized by the spirit seeing washing and Baptizing is all one and if thou wert come to the full assurance of faith and knewest what it was to have thy heart sprinkled from an evil conscience then thou wouldst know what that pure water was with wch the Saints had their bodies washed Heb. 10.22 But thou concludest that Christs Baptism is not now in being because those tongues and miracles thou speaks of are not in being that thou know of and so justifies thy self that the one baptism is meant water baptism Christs baptism or the Baptism of the spirit was some extraordinary thing and was to confer upon them a larger measure of gifts fitting then to spread the Gospel c. and therefore one principal gift bestowed by that Baptism was the gift of tongues to this I spake before about fire Baptism as in Acts the second and saith other places both before in the sixth page and now but names none by which I conclude thou hast no place to prove the Holy Ghosts Baptism thou speaks of but that of Acts 2. and what ground thou hast to call that fire Christs Baptism or the Baptism promised that Christ should come withal I know not since there is not one word in that second of the Acts at the beginning that speaks of Baptism where it is said there came a sound from Heaven as of a rushing mighty wind and it filled all the house where they were sitting And there appeared unto them cloven tongues like as of fire and it sate upon each of them and they were all filled with the Ghost and began to speak with other tongues as the spirit gave them utterance Where is this called the Baptism of Christ or the Baptism of the Holy Ghost the word Baptism is no more named here neither in Greek nor English and yet this thou wouldst have by all means to be the only Baptism of the Holy Ghost promised and some other places where both the word Baptism in Greek and the word washing in English is spoken off must not be the Baptism of the spirit that was promised and was to continue when outward water was to cease but why should thou speak of miracles and tongues so much seeing tongues were for a sign not for them which believed but for them which believed not and thou accounts thy self a believer 1 Cor. 14.22 But James Pope why dost thou seem to grant inward washing and cleansing by the spirit to be a washing or Baptism of the spirit seeing thou hast spent so much time to prove inward washing and cleansing to be none of the spirits baptism and yet sums up the query thy self in these words whether the Baptism of water or the inward washing and cleansing by the spirit be the one Baptism which Paul writs of or why writs he but of one if both must be continued to which thou grants both must be continued and yet saith it is water Baptism he writs of So that thou seems to grant what thou wouldst deny and to deny what thou wouldst grant but thou art in a strait and truth is too hard for thee for if thou grant the spirits Baptism to continue then thy water Baptism must down because there is but one and therefore of the two thou hadst rather the spirits Baptism should cease then thine and yet if thou should deny inward baptizing or cleansing to be out of use then thou wert no Christian and therefore thou hast sowed as good a covering together as fig leaves will make to hide thy nakedness withal and to save thy water Baptism and thinks to do it by calling inward baptizing with the Holy Ghost inward cleansing and washing by the spirit and so sets up two words to contend each with other whilst thou thereby thinkest to amaze the Reader that thou may escape with thy water to be the one Baptism that is to continue and yet in thy first answer saith both must continue inward Baptism because no entrance into the Kingdom without it and water must continue because it is Christs Ordinance fitted to the New Testament as Circumcision was to the Old In thy next Book James prove it an Ordinance commanded by Christ to be practiced after his Ascention in plain words and not by an invented consequence least you are found guilty of that for which you condemned the Priests of England viz. for proving their Baptism by a consequence and will not this be much to your shame to have your Commision to prove by a consequence and not by plain and positive Scripture for a Commissioner by consequence onely is no Commissioner But James me thinks thou comes too near the Priests of England in bringing Circumcision and Baptism together dost thou not lay thy self open to some disadvantage in this was one Ordinance a type of another or one figure a type of another figure what confusion is here is not this Priests
baptism was not the Circumcision of the flesh a type of the Circumcision of the heart and was not water Baptism a figure of the inward washing by the Lavor of regeneration and is called a figure 1 Pet. 3.21 of that that saves not the washing away the filth of the flesh which was the outward baptism but the inward washing and answer of a good conscience by the Resurrection of Jesus Christ which is known by all who have their hearts sprinkled from an evil conscience by the flesh of Jesus Christ How is Baptism fitted any more to the new witness then any other thing commanded or practiced by the Saints if thou knew the new witness which he that believes hath in himself thou wouldst know there is no more outward water in it then outward fire but thou speaks words by tradition and understandest not what thou sayest was Circumcision any otherwise fitted to the old witness or Testament then as a figure of the true cutting off from the body of sin by the Circumcision of Christ and is Baptism any otherwise fitted to the new Testament then as a figure also and when the substance is come they both end in him who is the substance And for thy saying Christs Disciples were to teach succeeding Disciples what ever he had commanded them c. but water is not mentioned to be commanded them by Christ and therefore not to teach water having it not in charge Again thou sayest he promised his presence with them to the end of the world if his presence with them then is he not a commander to them and are they not to receive the word at is mouth seeing God speaks by him in these last dayes and he is the same yesterday to day and for ever or was and did Christ only speak with and to his twelve disciples and they to deliver over by tradition what he told them or were the Saints without Christs presence for divers hundred years after his departure oâ—t of the world before the New Testament was gathered together and bound in one Book seeing the Epistles were scattered up and down in divers parts of the world some many hundred miles distant one Epistle from another and how long after and by whose command were they gathered together or is Christs presence with his people and yet he speaks not to them imediately or is Christ less powerful then he was or is his love abated or did he speak once for all and will he never speak more imediately or else what doth Christs presence signifie now if not to speak to them lead them and save them otherwise what is man the better for such a presence as he knows not nor is not sensible of or hath Christ ceased to be a King seeing where the presence of a King is there is power or is a man only to believe he hath Christs presence with him while other Lords have Dominion over him or hath Christ left his people to pick out his worship as well as he can here and there a little out of all the Epistles and other Books by their own judgements and understandings Is not this to make the New Testament inferior to the Old where Israels Laws were together in Tables and in some particular places and books as Deut Levit. c If you be the succeeding Disciples and are to observe all things that those were to observe and had in command why are you not going into all Nations to Preach the Gospel in every creature but stay at home in your country or have you not Christs presence with you and so dare not venture too far but what singular thing do you do whereby it may appear you have Christs presence with you and are indeed the succeeding Disciples thou speaks of or is it not rather manifest you are none of his Disciples seeing he never taught nor practiced such customs and conformities to the world as are practiced among many called baptists besides this legible mark they do not love one another but bite and devour one another about those things they call Christs Ordinances and appointments and if this be true which Christ said viz. by this shall all men know you are my Disciples if you love one another then whose Disciples are those who hate one another how is Christs presence with them while these things abide among them Then thou gives thy reason why thou sayest that of water is the one Baptism Paul writes of viz. because the other is not called Baptism but it is called washing by the spirit 1 Cor. 6.11 divers other places as before is proved so it is either the thing or the word thou denyes if the thing it is sufficiently proved to be called washing which is all one with baptizing as Luke 11.38 And when the Pharisee saw it he marvelled that he had not first baptized before dinner or washed as some Translators read it If the word baptism be that which thou denyes where is the word Baptism attributed to fire or where is it said they were baptized with fire and yet thou urges the second of Acts to prove Baptism with fire when there is not the word baptism there onely like as of fire But then thou sayest if it were called Baptism yet were it a Metaphorical and not a proper Baptism c. James thou mayest remember in thy six page thou sayest to the Law and to the testimony if they speak not according to this word it is because there is no light in them out of thy own mouth mayest thou be judged where is there one such a word in the Law or testimony as Metaphorical if it be not there to be found may it not be said without offence thou speaks not according to the Law and testimony therefore there is no light in thee for thou sayest plainly it is not a proper baptism surely James thou knowest it not and therefore miscals it for if ever thou had witnessed it or knew what it were to be baptized into Christ and to put on Christ thou would not so speak of it to call it not a proper Baptism What did John who baptized with water baptize with a proper baptism and Christ of whom he bore witness baptize with an improper baptism or a baptism not proper was ever such grosse absurdities affirmed as that the messenger and servant should baptize with the proper Baptism and the Master himself with a Baptism not proper Is the servant become above his master or is the Masters work onely Metaphorical and not proper what is not the washing away of sins a proper washing and is not the lavor of regeneration a proper washing or baptising and is not that with wch those Apostles and others who were baptized or washed by the spirit a proper washing or baptizing and those that had their bodies washed with pure water was not that a proper washing Is not this to darken counsel again by words without knowledge and by mens traditions and
inventions to make void Christs commands is not the washing of the spirit the true and proper washing or is the figure in thy esteem become proper and substantial and the substance and truth become Metaphorical and not proper and is the washing away the filth of the flesh preferred before the answer of a good conscience by the Resurrection of Jesus Christ and so that by thee is called not proper which is most proper and that Metaphorically which is true substantial and real for whatsoever is spiritually so is more so then that which is naturally so and that which is most real and true is most proper but herein thou apparently manifests thy ignorance of the true and proper Baptism like those who had Johns washing but knew not whether there were any Holy Ghost or not Acts 19. mayest thou not as well say that Christs blood and Christs flesh which except a man eat and drink he hath no life in him is Metaphorical and not proper though Christ saith his blood is drink indeed and his flesh is meat indeed and nourishes up to eternal life and is most proper food for the children but is not this as improper in thy judgement though Christ saith it is meat indeed mark indeed not as thou sayest of his Baptism but properly substantially and indeed but is not this as hard a saying now to many who say they are Disciples as it was of old and because of these hard sayings have not many Disciples gone back and walked no more with him Joh. 6.60 66. Again thou sayest the Baptism intended by Paul Ephes 4.5 is distinguished in the same place from faith by which God purifieth the heart Acts 15.9 and Mark 19.16 and there is no such chapter nor verse which is the inward washing and cleansing by the spirit Here thou grants again what thou seems to dispute against which is sayest thou the inward washing and cleansing by the spirit so that all that thou contends against is the word baptizing or Baptism where as thou cals it washing by the spirit but denyes it to be baptizing by the spirit so confesses it in English but denyes it in Greek but thou sayest it is distinguished from faith which washes and therefore not the spirits baptizing or washing and yet calls it thy self the inward washing by the spirit so thou art but as one that fights with thy own shadow But is not thy confusion manifest to all whose eyes are open is not this thy reason that thou gives why that baptism is not meant the spirits baptism because distinguished from faith which washes c. is not this reason as strong against the spirit and against the hope and against the one Lord and one God as against the Baptism are not all these distinguished by name though all one in nature and kind or is the Lord not God because distinguished by name and is not the spirit God because distinguished there by name and is the hope not Christ because distinguished what non-sence and confusion is here is the one baptism or one washing that is so nearly coupled to the one spirit one Lord and one God and one hope and one faith not the true or proper Baptism or washing of the spirit because distinguished from such which washes and purifies is not by the same reason the one hope which purifies not the true and spiritual hope because it is distinguished from faith which purifies and by the same reason the one spirit is not the true spirit because distinguished from faith and hope which purifies and washes as 1 Cor. 6 11. washed by the spirit but in this Argument also as well as others is not thy folly made manifest to all men that reads with understanding are all these things different in nature because distinguished by name what ignorance is this doth not thy own Argument make against thy self and thy water Baptism viz. because faith and hope and the spirit and Lord and God and Baptism are onely distinguished by name and not divided in nature or kind therefore it must needs be intended the Baptism of the spirit all these names being spiritual and onely distinguished but not divided in nature and kind is to speak of a spiritual and inward hope and a spiritual and inward faith and a spiritual and inward Lord and God above all and through all and in you all and then should thrust in in the midst of this inward and spiritual unity an outward visible water which onely washes away the filth of the flesh outwardly is not this to set up and to prefer your water and couple it with and make it equal to the one Lord the one faith the one God and one spirit and to make the want of outward water and washing to be a breach of the union with the one Lord and one God and one faith and so he that is not outwardly washed with outward water is out of the unity with the one spirit one Lord and the one God for if any of these particulars be wanting the union is not compleat but broken and therefore he that hath not the true hope in him is not in the unity of the spirit and he that hath not the true and one faith hath not unity with God nor Christ and so he that hath not the one Baptism hath not the one Lord nor the one God for none of these may be spared without the breach of the union in the whole for he that hath one of these hath all these for they are in unity together and unites all as with a bond of Peace where they are enjoyed So that thou James Pope hast at once by thy saying this one Baptism is outward water and washing condemned all the children of the Lord that are not so baptized with outward water as being out of the unity of the spirit and out of the unity with the one Lord and one God and so no salvation for them is not this to set up another Saviour or to bring in an outward corruptible creature and set it upon the throne by the Creator and so make outward washing with water to be the key to let into the Kingdom of God and unity of the spirit and without it no union with God or Christ or the spirit and so no salvation therefore said I not truely thou wast not willing to part with thy water so but like Micah Judges the 18.24 might well cry out you have taken away my gods and what have I more and why do you ask me what aileth me so now it is no wonder you cry out so much for your water seeing you joyn it so close to the one faith one Lord and the one God that if it be wanting unity with God is not known and so this is agreeable to what some have Printed that without water Baptism no salvation and is not this to make another door then Christ and another way then Christ and how much short of this thou hast