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
hath part in the first Resurrection over him the second death shall have no power and he is willing that the doctrine of the Resurrection of the body of Christ as the first fruits of the Resurrection of the bodies of the Saints should be perpetuated though some say now of such as once was said of Paul Acts 17. that he was a setter forth of strange gods because he Preached unto them Jesus and the Resurrection and this query doth not altogether excuse the Author from that spirit but James here is three things for thee to prove by plain Scripture and not by thy consequences least thou be guilty of that which you of your way have charged upon the Priests 1. To prove Christ commanded water baptism since his Resurrection 2. To prove that his servants practiced it by vertue of that command after his Resurrection 3. That he commanded outward washing to be practiced after his Resurrection in memorial of his Resurrection and that the practitioners did it so accordingly all which thou seems to affirm in thy query and to take it for granted and then a more particular answer to them all thou mayest receive according to the Scripture of Truth Q. 4. Whether those that deny the Ordinance of breaking bread as it was instituted by Christ and practiced by his Primitive Saints are willing the memorial of Christs death and blood-shed should remain among his Saints until his next coming Answ Those who deny any Ordinance or institution of Christ to those of whom he required it and to that end for which he appointed it as the cause of his requiring it at their hands are transgressors and are not willing that the end or cause of his commanding it should be fulfilled or accomplished nor do not wait or look for his appearing the second time without sin unto salvation but believe they are saved though they commit sin and believe that freedom from all sin they can never attain while living in this visible world and such are not onely unwilling that the memorial of Christs death and blood-shed should remain among his Saints but are both ignorant and unbelieving that the blood of Jesus Christ cleanses all that know it and believe in it from all unrighteousness and presents them perfect unto God without spot or wrinkle or any such thing and such onely as thus believe celebrate the memorial of Christs death and blood-shed as are dead with Christ and such are free from sin and such though they neither eat bread nor drink wine but feed upon locust and wild hony or are content with a dinner of green herbs such I say do truely shew forth the Lords death in their conformity to it and his blood shed in that their hearts are sprinkled from an evil conscience to serve the living God in truth and righteousness Q. 5. Whether those that say that Scripture 1 Cor. 11.26 is meant of Christs coming in Spirit do not in effect say that the Ordinance of breaking of bread was appointed for unbelievers to eat and drink damnation till Christ come to them in Spirit Answ Was it not in the same night in which he was betrayed that he took bread and is not Christ a spirit and his coming in spirit or doth he come out of the spirit or is there a coming of Christ and not in the spirit is Christ and the spirit divided or can he come and he not in the spirit and the spirit in him and where Christ is present is not the spirit there also and he in it and it in him and yet but one And doth it at all follow in sound judgement or good understanding that they who say the 1 Cor. 11.26 is meant of Christs coming in spirit must needs or in effect say that the Ordinance of breaking bread was appointed for unbelievers to eat and drink damnation till Christ come to them in spirit any more then it follows that the Disciples had no power at all because they were commanded to wait at Jerusalem for the promise of the Father and that they should receive power after the Holy Ghost was come upon them Acts 1.4.8 ver or any more then it may be said of Christ that his words implyed or that he in effect said that his Disciples had not his spirit at all in them and so were none of his when he said to them in these words how much more shall your heavenly Father give the Holy spirit to them that ask him Luke 11.13 and yet all that time God was their Father and they could not ask aright without the spirit and yet Christ saith how much more shall your heavenly Father give the holy spirit to them that ask him so do they who say that the coming of Christ in 1 Cor. 11.26 is his coming in spirit in effect say any more or otherwise that those had not the spirit at all or were unbelievers to whom Christ said take eat this is my body which is broken for you c. because they were to wait for a further and fuller manifestation of him in them and he went away in that fleshly appearance that he might come again unto them and abide with them for ever and this Christ prayed for and performed accordingly John 17.23 I in them and thou in me that they may be made perfect in one c. so that to say till he come is meant of Christs coming in spirit doth no more deny or in effect say that the breaking of bread was appointed for unbelievers to eat and drink damnation c. then Christ in saying the Father would give his holy Spirit to them that ask him in effect said that God would give his holy Spirit to them that asked or prayed without the Spirit or then Christ in effect said that they who waited in their wills and in the form without the power should receive power after the Holy Ghost was come upon them or then in effect Christ should say they had not the holy Spirit at all as yet because it was to come upon them and so till he come though meant of his coming in Spirit yet doth not follow but those to whom Christ spake had a measure of his Spirit already come to them and was in them and so commanded them not to eat and drink damnation but by eating of that bread and drinking of that cup they were to shew the Lords death till he come and then when he was come who was shewed by that eating and drinking the shew needed no longer the thing shewed being come and witnessed the bread indeed and drink indeed was known and Eternal life inherited Q. 6. Whether it is not granted by those that seem to deny it that the forecited place directs the Church at Corinth to the use of an Ordinance seeing some might eat this bread and drink this cup which is also called flesh and blood unworthily but those that eat truly that flesh that is meat indeed and drink that blood
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
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