who plead for continuance of sin and lusts in them which if they alwayes be to continue here and cannot be abstained from as thou intimatest then to what purpose was it for Peter to exhort them to abstain from them especially if he had been of thy faith that they could not or had not power to abstain from lust c. But herein thou hast sufficiently discovered whose servant thou art Pr. When they are Believers and begotten they are so freed that the evil one cannot touch them Answ. Much less lead them into Sin or keeps up the reigning power of it in them so long as they live This contradicts all thy corrupt Pleas and Arguments for Sin Pr. They do not fulfil its Lusts as to continue in Sin wilfully and deliberately without repentance yet they are not freed from Sin wholly Answ. Yes wholly when the wicked one hath not power to touch them But thy saying they do not fulfil its Lusts as to continue in Sin wilfully without repentance now may not this be taken that they do continue in Sin Lusts but not wilfully without repentance But do they Sin wilfully with repentance Hast thou cleared Gods Children herein Whereas such as walk after the spirit shall not fulfil the lust of the flesh but are in that which mortifyes the vile affections and desires and subjects the whole man to the will of God Viz. to Righteousness and Holyness Pr. In many things we offend all Answ. But not in Christ the one thing for he that abides in him sinneth not Pr. To be unblamable Is that Grace Is universal in all parts of the renewed man though not absolute c. to be unblameable and unreproveable may stand with Sins of infirmity Answ. To be unblameable is to Live as the Grace teacheth namely To deny ungodliness and worldly lusts and to live godly and soberly in this present world For Sin and Ungodliness is blameable and reproveable wherever it is it being contrary to the Grace and its teaching which is absolute as well as universal in the renewed man and is not consistent with Sin nor imperfect as you Priests of Scotland have rendered Grace Faith c. as they among you formerly that cursed every one that saith Faith is without Sin and would have all the people to say Amen to it wherein your blind zeal out-runs your understandings and made you discover your folly and madness to set people on cursing yea to curse such as held the Truth contrary to that Doctrine bless and curse not Pr. In the Book of Common Prayer there is a promise To forsake the Devil and all his Works the vain Pomp and Glory of the world and Sinful Lusts of the flesh and be led by Gods Spirit to keep his Commandments Many of those who promise may do this and keep it in the sence the Scripture holds that is that they shall disallow purpose and endeavour against those ills Answ. So Here thou hast justified these promises and many of those who promise as keeping it that is sayest thou they shall disallow purpose and endeavour against those ills as if that purpose were a forsaking the Devil and all his Works c. the Sinful Lusts of the flesh a keeping Gods Commandments c. when as thou hast denyed that any may attaine to such a state but they must purpose and endeavour after it when as the promise is absolute to forsake all sin Viz. all the Works of the Devil and to walk in the Commandments of God all their life What a medly hast thou made here like the time-serving Priests that vindicate the Common prayer and Episcopacy after they have denyed it and many of them covenanted against it We thought that the Priests and Kirk of Scotland had been more zealous and sincere in their way against the Episcopal Traditions then thou hast here appeared Will the rest of thy Brethren of the Kirk of Scotland own thee in this matter Or art thou their mouth that thou takest upon thee to be such a contender for the pure Protestant Religion as thou callest it But is that any part of your Religion to tell of God-fathers and God-mothers And to cause tâ—em to promise and vow in the Infants name and for the Iâ—faâ—t as its surety to forsake the Devil and all his Worâ—s c. all â—he Sinful Lusts and desires of the flesh and to keep Gâ—ds holy Will and Commandments when you do not believe it possible so to do in this Life Pr. As many who are commended for keeping his Commands their Sins and Failings are not-with-standing recorded Answ. Sins and Failings are not consistent with keeping Gods Commandments Sin being a transgression of the Law which when transgressed and failed of keeping it is not kept then nor the blameless state stood in Pr. You with gross subtilty bear out this sence That he who at his death is made holy is made holy somtimes before his death Ans. He is sometime a dying before dead if at their death be upon their death or dying as thou sayest yea some are many houres having the symptomes and pangs of death upon them before they are dead and in this sence I supposed thou intendest by saying at their death they are freed c. that it was upon their dying when the throws or pangs of death are upon them or when we commonly say a person is a dying when he breathes very weakly faintly and sometimes with short breathings a little before breath is quite gone and then there must needs be a little space in this Life before the person is quite dead Pr. You might as well infer if one should say that at his death his Soul aod Body are separate that he said they are separate sometime before his death at his death is meant immediatly upon his dying Ans. A false inference put upon my words which doth not at all follow for when the Soul and Body are separate or the Soul is gone out of the Body this is after death now upon dying is not after death for when the Body is without the Spirit it is dead so if thou wilt have it that when the Soul and Body are separate the Beleiver is then free from sin t is not in this Life and then Where 's the Popes Purgatory And who is now guilty of damnable Popery Is this your pure Protestant Religion Pr. I never found but that they Viz. our Brethren said Beleivers Souls either at their death which is immediately upon their death or after death are made perfectly holy and received into glory Answ. Upon dying and after death are two things so it appears still you are devided somewhat in this point sâ—me of you saying upon their dying Beleivers are made perfectly holy others say after death however by this we may observe that your Doctrine tends to make people serve the Devil by living in sin so long as they have any time and strâ—ngth to do any service for him that is till
they can serve him no longer Pr. They may mean and understand that the perfect holiness of both Soul and Body is not to be till the Resurrestion which is nothing differing from that which I say I do not say that the Body in the grave is capable of holiness till it be raised Answ. If this doth nothing differ from what thou sayest it s very strange didest not say a little before upon his dying What 's done upon his dying Is he made wholy free from Sin yea or nay If thou meanest onely the Soul that that 's onely freed from Sin at death or upon dying and not the Body till it be raised as thou sayest Then what becomes of the Sins and impurity of the Body in the mean time or the defilments and pollutions thereof Doth it dye with the Body seeing the Soul is pure when it ascends to God Or if the Body be not capable of Sin in the grave Then where is the being of unholiness and corruption to be done away so long after death as is imagined Or to say that perfect holyness of both Soul and Body is not till the Resurrection how long after death you know not Doth not this make for the Papists imagination of a Purgatory For if the being throughly purged from all unholiness be not till after death it must be some where but this your Doctrine is contâ—ary to the Apostles who said How can we that are dead unto sin live any longer therein And being made free from sin c. He hath washed us from our sins in his own blood c. Pr. From Pro. 24 16 It cannot be so properly said The godly fall seven times into trouble and riâ—e again Answ. Yes The godly falls into many troubles and afflictions but God delivereth them out of them all And he is with them in six troubles and in seven he will not forsake them And its plain from that of Pro. 24.15 16. that the just mans falling sevâ—n times and rising again is of another nature then the wickeds falling into mischief for in verse 15 16. its said Lay not wait O wicked man against the dwelling of the righteous spoyl not his resting place For a just man falleth seven times and riseth up again but the wicked fall into mischief It is not said as many of you have wronged the Scripture that the Righteous man sins seven times a day yea some of the Priests and Professors have not onely said so but have also said that the most Righteous man that is or ever was sins seven times a day which is a deceit and corruption put upon Scripture Pr. As for my saying a day it was a mistake of the citation of the place though it s not contrary to sence for Christ saith to Peter that he should forgive his Brother seventy times seven times which implyeth that a Brother may offend in the day time A. If he who is a Brother may offend in the day time Doth it therefore follow that all the godly or brethren do fall into sin seven times a day And wilt thou to serve thy perverse and corrupt end say in that a Brother may offend seventy times seven therefore he Sinneth seven times every day all his time Surely thy implicite consequence is a mistake and error and thou hast wronged the Scriptures as well as thy citation of the place mentioned But we see thou wilt stand by the Devils Cause though thou comest never so feebly off yea and fall with it Pr. I grant that the Child of God cannot Sin totally and finally and whoso doth it is of the Devil Answ. Herein again thou hast wrested and added to the Scripture as often before Totally and Finally are thy own words and not the words of John who affirmed That he that 's born of God sinneth not neither can he To say he that commits Sin Totally and Finally is of the Devil Is this all the distinction of the Devils Servants and Children from the Children of God How miserably hast thou pleaded Gods Childrens cause Surely they have no Reason to be beholding to thâ—e but may justly exclude thee for wronging of them Pr. In the sence ye imply it that he who Sinneth at all or in whom their 's any defect thus none living then ever knew or saw him Those who are commended for knowing him Sinned Secondly Job cursed his day David what sad falls he had is known Jeremiah the Apostles all of them Answ. That he that Sinneth and is of the Devil and that he that Sinneth not who is of God are two contrary births and that which is born of the spirit is spirit as that which is born of the flesh is flesh which if thou knewest the difference of and were seperated from the evil and joyned to the good thou wouldest not go about to confound them nor grosly to pervert the Scriptures and to accuse Gods Birth or Child as thou hast done Secondly And why doest thou not tell us of their deliverances as well as their falls and of their conquest which by dâ—grees they obtained in their Life time But this would make against thee and thy ill cause for Sin and Sathan whose work thou art in Pr You say a Believer is free from all Sin which we suppose you meant of a Believer from the very instant that he begins to be a Believer as ye said that the Spirit cannot be united unto Sin Answ. Nay It is not our Principle that a Believer from the very instant that he begins to be a Believer is free from all Sin thy supposition herein and much of thy matter grounded upon it is false thou hast gone about to overthrow our Principles when thou art yet to learn what we hold in this matter For a man is a Believer whilst in the faith he is warâ—ing against Sin and waiting to obtaine victory over it and to come into the glorious liberty of the Sons of God The victory is not obtained at the very first beginning of Gods work in a Soul but by degrees through Faith which purifies the hearts of them that believe and receive power in the Light of Christ and Spirit of Life to become the Children of God and of the Light which hath no unity with Sin nor can have with persons but as they forsake Sin and come out of it Pr. As you contradict your self so you do the Truth For can Sin be in any man and the actions flowing and the man not be Sinful If Sin be in a man doth it not defile him Answ. If the actions of Sin be flowing from a man he is sinful but there is a time when the Beleiver warreth against Sin and can say as Paul did It s not I that Sins but Sin that dwelleth in me And there 's a time wherein there be Sins that do easily beset and when Sin is presented in the Temptation when it is not yeilded unto but withstood and by degrees overcome by Faith in the power
Supernatural Knowledg and Faith of Christ before the Scriptuâ—es be truely known or believed I deny any immediate teaching by God Christs immediate teaching will no wayes follow Christs opening the understanding to know the Scriptures for he doth by the same Supernatural Influence shine on the understanding and Scriptures Luke 24.22 Christs opening and shining by a Supernatural Influence plainly proves immediate teaching as we called Quakers do hold and against the Priests of Scotlands denying it who thus confute themselves If there be any Pryority or Posteriority of Christ in the Soul the Scriptures hath it in the order of nature The Lord in the comunicating of the knowledg of them he is in his being first the cause must be before the effect so the giver of knowledg before the knowledg given So that he that is the first and cause of true knowledg hath the Priority and Preheminence in all things without whom the Scriptures are not known and if it be a Priority of Christ as is said then Christ hath it Without the Sanctifying knowledg of Christ one may understand the Scriptures without error and jangling None can know the Truths of the Scriptures without the Sanctifying Knowledg of Christ. So then without that Sanctifying Knowledg none can understand them without error We may find Eternal Life by searching Scriptures they thought to have Eternal Life in the Scriptures this thought could not be a delusion He that hath heard and learned of the Father cometh to him Viz. to Christ he to wit the Spirit of Truth shall lead believers into all Truth So then the Father is to be heard and learned of that the Son may be come to and the Spirit to be followed to lead into all Truth and this way was before the Scriptures Sin is remaining in part in all the faculties of Gods Children Viz. in the Will Mind and Affections Cleanse thou me from my secret sins Peter exhorted the believing Hebrewes to abstain from their lusts Then let not sin nor sinful lusts allwayes remain in believers If you find out any other faculty of the Soul which can be a seat for sin to dwell in then the Schooles will be beholding to you for your new Phylosophie When they are believers and begotten they are so freed that the evill one cannot touch them many are commended for keeping his Commandments If the evil one cannot touch them much less hath he power to lead them into sin all their time or to uphold sin in all their faculties and the Schools that would have more place for sin allow Christ no place Believers are not freed from sin wholy till death To be unblamable is that Grace which is universal in all parts of the renewed man Unblameable is inconsistant with sin for sin is blameable where ever it is A believer ever after he is begotten of God is not free of sin they do not perfectly mortify lusts in them In the Book of Common Prayer there is a promise to forsake the Devil and all his Works the vain Pompe and Glory of the world and sinful lusts of the flesh and be led by Gods Spirit to keep his Commands many of those who promise may do this and keep it What greater promise can there be of freedom from sin then to forsake the Devil and all his works to be led by Gods Spirit to keep his Commands Your new Light you pretend is nothing but old Damnable Popery The Spirit of truth will lead believers into all truth He that hath heard and learned of the Father cometh to him Viz. to Christ. Our Light is the Light of the Spirit of Truth which cometh from Christ and guides both to hear and learn of the Father and this Light was before the Scriptures were and its blasphemy to call it Damnable Popery In the present time I am sold under sin that good I would do I do not Groaning under a body of death It was not a by-gone state Paul speakes of in the present time I am Paul was giving thanks for victory through Jesus Christ yet all these are knit together Victory and being sold under sin are two differing states as warring and being more then a Conqueror are Paul spake to the Romans after the manner of men because of the infirmity of their flesh and therein condescended to their capacities below his own present state and injoyment Perfect holiness of both Soul and Body is not to be till the Resurrection Viz. after death Believers at their death which is upon their dying are made perfectly holy Perfect holiness ought not to be put off neither so long after death nor till death for what time do you allow Christ to reign in man and to serve him if all your life time sin must remain and so long the Devil be served The Godly falleth into sin seven times a day Christ saith to Peter that he should forgive his brother seventy times seven which implyeth that a brother may offend often in the day time As for my saying a day it was a mistake of the citation of the place That of the Spirit is most prevailing with Gods Children as unto which they do adhere the flesh they renounce and resist and which by little and little they overcome It had been well thou hadst confest thy mistakes as ingenuously in other things the controversie had been the less but Do the Brethren sin all their dayes When then do they overcome What gross confusion art thou in While we live we must put on the armour of God and war against sin which is not to be ended till we lay down this Tabernacle We are cleansed from all sin by the Blood of Christ in Justification when we do believe If believers be cleansed from all sin when they do believe How have they it to war against till they lay down this Tabernacle Surely they believe before Our peace stands in our Justification by Faith and yet there are remains of sin in us which we are to mourn for There is a perfect cleansing from the guilt of sin What a cleansing from the guilt of sin and not from the sin it self this is quite contrary to Scriptures Christ was given for an advocate for the sins of those whom John calls little Children and his own which therefore were to be That of 1 Joh. 1.12 I write unto you that you may not sin Page 30. Christ Redeemeth from all iniquity is a Saviour and saveth them from their sins Math. 1.21 Luke 19.10 Christ being thus a Redeemer a Saviour an Advocate therefore sins are not to be and there was young Men and Fathers as well as little Children The Devils work remains unsubdued in the Child of God appeares by that Paul saith to the Romans The God of peace c. The God of peace shall tread down Satan under your feet shortly Rom. 16 20. And sure when Satan is thus trodden down under foot his work cannot remain unsubdued for both his power and possession is
That good that I would do I do not if he had spoken to their capacity as weak he would have told them he had been under such a condition but he was delivered from it When Paul speaks of a condition wherein he was he does not say I am c. Ans. Paul did speak unto the Romans after the manner of men because of the infirmity of their flesh Rom. 6. He did also signify the several states which he had passed thorow as how it was with him before the Law came and how when it came and his warfare as also his deliverance so that I say again and still affirm that Paul could not be in all those states he mentions or represents to the Romans at one and the same time when he so writ as in the present time as thou very blindly hast asserted argued from hence and caviled against the truth of what I said and the most stress of what thou sayest for reason or proof against me is as much as a Child might say that has learned his Accidence Viz. that the present Tense is not the preterperfect Tense whereas if it must be taken for granted from thy feeble reason that Paul was in all those states at one and the same time then he was both carnal sold under sin and yet spiritual a faithful Apostle that could preach in the fullness of the Gospel as if carnal sold under sin and spiritual made free from the Law of sin and death by the Law of the Spirit of Life were both one but to be carnal sold under sin was miserable bondage not consistent with his Saintship and Spirituallity And when he said With me to will is present but how to perform that which is good I know not if that was his present condition then as thou arguest because spoke as in the present Tense Then what did Paul at that time in writing that Epistle Did he perform that which is good yea or nay If he did Then knew he what he did Or did he do he knew not what in it Surely thy Doctrine doth strangly misrepresent and wrong Paul that Servant of Christ and the Lords-Freeman who knew the Mysteries of Christ though sometimes he became as weak to the weak c. But if it should be objected as some vainly have done that there was an unregenerate part in Paul of which he speaks in those cases then this would make much of his Epistles to proced from an unregenerate or carnal part which were gross and contrary to their own Doctrine And to that saying if he had spoke to them as weak he would have told them he had bin under such a state but he was delivered from it to the very same purpose he did speak to them Rom. 7.5 For when we were in the flesh the motions of the sins which were by the Law did work in our members to bring forth fruit unto death but now we are delivered from the law that being dead wherein we were held that we should serve in newness of spirit and not in the oldness of the letter So that its plain he told them both of his captivity and of his deliverance speaking in the fore-part of the chapter plainly in several things with relation to what he was in the flesh in the time past and also how he was delivered and so both the body of sin and death and the law of sin he came to be delivered from by the law of the spirit of life in Christ through whom also he was more then a Conqueror Pr. How bold are you charging the present time for the by-past for which you have neither passage in that nor any other Scriptures the sence of the words being all along in the present time c. Answ. This is but like the former from ignorance both of the Scriptures and the Apostles states concluding them in all those staâ—es wherein they personated themselves either to represent what they had gone thorow or the condition of others to whom they wrot or spoke but from this mans Argument where Paul said Christ came into the world to save sinners of whom I am chiefest and the Apostle James with the same tongue bless we God curse we men these things ought not to be this being spoken in the present time when they writ from this mans Argument Paul was then the chiefest or greatest of sinners How was he then counted faithful and put into the Ministery Or was he the greatest or chiefest of sinners when faithful Then who are the least of sinners if the faithful such as are saved by Christ be the chief And was the Apostle James one that did curse men when he exhorted against it or what he said had relation to them or some of them to whom he writ And Pauls being the chiefest of sinners to his being injurious and a persecutor before converted or if the chiefest of sinners after conversion and counted faithful What was he before conversion Or if it was before Then did he not amend and become better when he came to be converted to receive Grace and Apostleship Pr. As for that by gone state before he was begotten Was he groaning under a body of death Was he giving thanks for victory through Jesus Christ Yet all these are knit together Secondly If ye say it was a state after he was begotten of God ye grant all that we affirm that a Believer ever after he is begotten of God is not free from Sin Answ. This still depends on thy former errors and absurdities against Paul for groaning under a body of death for deliverance or victory and giving thanks for victory through Jesus Christ are two differing states and not knit together as if they were one and the same condition How blindly and sottishly hast thou reasoned herein Secondly If we say it was a state after he was begotten Viz. that he was groaning for deliverance we do not grant therefore that a Believer ever after is not free from Sin as falsly and absurdly thou infeâ—rest upon us as if a Believer had no growth nor encrease in faith and victory after begotten of God which if it be thy belief according as thy words imply it is not ours for we know and believe a growing from strength to strength and a revelation of Gods Righteousness from Faith to Faith in the true Beleivers and that by Faith victory is obtained by degrees with such as are begotten and born of God whom the wicked one cannot touch and through Faith in the Power of God Everlasting Salvation comes to be attained to by them such as keep the Faith and hold fast the profession of it without wavering Pr. They do not so perfectly mortify as that there are no lusts in them otherwise it were to no purpose for Peter to exhort the believing Hebrews to abstain from their lusts Answ. Nay Herein thou hast erred and perverted and wronged Peters end and intention which is clearly against such as thou art
from good consequence from the Scripture indeed I have seldom met with any that have appeared so Impertinent and Ridiculous in their consequences as thou hast done in this matter though thou countest thy consequence of Divine Authority as well as express commands But they bear no such Authority with us who see thy perverting and abusing Scriptures to maintain and patch up a popish tradition and humane invention which thou hast no express command for and then thou hast in this doubly confuted thy self for is there some command of Divine Authority now which is not Scripture when before thou laid such a great stress upon Scripture and deniedst Revelation Immediate teaching c. from the Light within and hast dirided it under the name of Enthusiasme when now thou pleads for something being of Divine Authority which is not Scripture viz your sprinkling Infants which in Page 37. thou sayest brought to the Church is the ordinary way of putting on Christ and ordinary means for Salvation and sayest we are Baptized into Jesus Christ and his death from Rom. 6. and 3. whereas before the Scriptures were cryed up as the ordinary way and meanes c. But now that which no where the Scriptures repuires and that of Rom. 6 and 3. So many of us as where baptized into Jesus Christ were baptized into his death how impertinent is this for thy turn as if sprinkling did Baptize Infants into the death of Christ or as if the Apostles and Believers then were so baptized when Infants as thou pleadest which is absurd to imagine and I should think thou canst not really intend such a thing in this proof as sprinkling Infants which thou wouldest also make us believe is a standing Ordinance of Christ to continue till the end of the world from Mat. 28. and Mar. 16.16 where they are commanded To teach all Nations baptizing them And He that believes and is baptized shall be saved But did thâ—y go to teach Infants of a week old Or Were such the Believers that were Baptized How blind sottish and ridiculous hast thou appeared in this matter as also in counting it one while the ordinary meanes for Salvation or that which Baptizeth into the death of Christ another while as in the thirty eight Page that which signifies our putting on Christ inward washing c. so here it doth but signify inward washing and therefore is not the putting on Christ not that which brings into the Church neither doth it really signify inward washing for thou speakest as that being washed all over best signifies our inward Renovation and one while pleads for this thy pretended great Ordinance as belonging to the Seed of Believers and of such as have received the Spirit another while the Children of which are prophane and drunkards that profess the Gospel whom thou sayest are in this sence accounted Believers and thirty ninth Page reckons it not needful for Ministers to be perswaded that they are Righteous so it appeares such Ministers as thou art will be easily satisfied for their own ends and upon slender grounds receive men as Believers if they do but profess the Gospel though they be drunkards and prophane and thus the Parish Priests of the Presbyterian gang have deceitfully daubed their hâ—arers and acted like hypocrites towards those whom they knew to be drunkards prophane and so really unbelivers unholy unrighteous c. yet if they will from their teeth outward say they believe and profess the Gospel though they be known to the contrary the Priest will not deny them their Seal of the Covenant to their Children though they deem them unholy also which other whiles they deem as such a sacred thing as onely belongs to the Seed of Believers and such as are within the Covenant And another sorry shift and come off in the thirty eight Page is concerning the Jewes that fell into gross sins who all drank of the Rock which was Christ from hence thou sayest that to profess Christ is called a drinking of Christ and where provest thou that Doctrine that to profess Christ is a drinking of Christ this is a very easie way thou hast prescribed for drinking of Christ if to profess him be it and then all that profess him drink of him by this Doctrine the falshood whereof we need not say much to But whereas thou sayest concerning those Israelites That ate the same spiritual bread and drank the same spiritual drink that drank of the Rock which was Christ how-be-it thou confessest they fell into gross sins as is cleared from the History of the Books of Exod. Levit. Numb Deuteronomy and 1 Cor. 10.1 2 3 4 5. and that many of them were Idolaters lusters after evill committed fornication tempters of God murtherers as thou sayest by all which thou hast sufficiently confuted thy self and given a deadly blow to thy own Cause and proved a falling away from Grace which before was an Arminian and Popish Doctrine with thee or Damnable Popery for Was not that spiritual meat and spiritual drink and that Rock spoken of saving Grace And thy saying for Infants Baptisme that it is the Seal of the Covenant and to be given to those that are within the Covenant but Are Drunkards prophane Persons and their Seed and whole Parishes within the Covenant Compare thy matter together Yet thou hast confessed the Spirit is the inward Seal but sayest Baptisme is the outward Seal and then instead of proof askest why may not the Covenant now have outward Seales joyned with the inward Seal of the Spirit How faintly comest thou off here And Where provest thou sprinkling Infants a Seal of the New Covenant or that the Covenant hath two such Seales as thou implyest and how knowest thou that its joyned with the inward Seal of the Spirit upon the Children of drunkards and prophane persons or on such as turn drunkards swearers c. who come under this thy Seal which hath no impression of Scripture or Divine Authority in it but now seeing that to gloss over thy groundless Tradition and Confusion uttered in mantaining it thou hast often made use of divers Scriptures which the Baptists were wont to bring for Baptizing or Plunging such as repent or believe I have not entered here into controversy with rhee about that point it being not thy own but onely thou wouldest make it serve for a cover yet when thou turnest Baptist and intendest to be real in pleading for Plunging believers thou mayest let me or us know and that point probably may be treated of as whether or no it be of necessity to Salvation and so of continuance to the true Church But however under the sence of the Baptisme of the Spirit which baptizeth into one body we do know present sattisfaction and do acquiess in our Spirits above the Traditions of men and Rudiments of the world E. J. Thy Book came but to my hands this summer it seems it was delayed in the hands of some otherwise I had answered it