AN ANSWER To Some OBJECTIONS OF A Moderate ENQUIRER.

[][1]
Robert Snow,

WE received a Paper ſubſcribed by thee, and directed to the Church or People of God called Quakers, &c. Which Paper contains ſome Objections, which (thou ſayſt) thou haſt heard ſpoken againſt us, and wherein thou deſireſt to be ſatisfied. To which we ſay, It is no ſtrange Thing to us to be ſpoken againſt by the World's Teachers, that being no more than befel the People of God, in the Firſt breaking forth of Chriſtianity in the World, Of whom it was ſaid, Acts 28. 22. As concerning this Sect, we know that every where it is ſpoken againſt. But we are willing to endeavour thy Satisfaction, by Anſwering the Objections.

The Firſt is, You own no Day, either the Firſt or Laſt, as a Sabbath to the Gentiles.

Anſwer: The Sabbath (which was the ſeventh or laſt Day of the Week) was given to the Jews, Ex. 16. 29. Rom. 9. 4. Not to the Gentiles, Pſal. 147. 19, 20. Rom. 3. 19. and was to laſt (as other typical Ordinances [2] were) untill the time of Reformation, Heb. 9. 10. till the Seed ſhould come, Gal. 3. 19. which was Chriſt. ver. 16. the Lord of the Sabbath, Mat. 12. 8. who, in the Fulneſs of time, did blot out the Hand-writing of Ordinances, &c. and took it out the Way, nailing it to his Croſs, Col. 2. 14. From whence the Apoſtle thus infers, Let no man therefore judge you (the Saints and faithful Brethren, Col. 1. 2.) in Meat or in Drink, or in reſpect of an Holy Day, or of the New Moon or of the Sabbath Days, Col. 2. 16. which, ſays he, are a Shadow of things to come, but the Body is of Chriſt. ver. 17. Thus was that Sabbath, which was given by God, to his People the Jews, ended and taken away by Chriſt, before the Gentiles were called to be his People. And as for the Firſt Day of the Week, we do not read in the Holy Scriptures, that it is called the Sabbath-Day, or commanded to be kept and obſerved for a Sabbath, as the Seventh Day had been. But, on the contrary, we find the Apoſtle Paul, writing to the Romans, who were Gentiles (though not without ſome mixture of believing Jews amongſt them, as appears, Acts 18. 2.) ſays, One Man eſteems one Day above another (there was the believing Jew) Another eſteemeth every Day alike (there was the believing Gentile.) Well, what then! Doth he commend the Former of theſe, and condemn the Latter? No but he ſays, Let every Man be fully perſwaded in his own Mind, Rom. 14. 5. And in the 4th. 10th. and 13th. verſes diſſwades them from judging one another about the Obſerving, or not obſerving a Day, as well as about the Eating, or not eating of Meats; and ſeems to lay no more Streſs upon the one, than the other. And if the Drift of the Apoſtle's diſcourſe there be heedfully minded, it will appear that, as he ſets him who believed he might eat all Things, with him that eſteemed every Day a like; and him that eſteemed one Day above another, with him that eat Herbs: So he imputes the Weakneſs to the Latter, ver. 2. and ſets himſelf on [3] the other ſide, ſaying, We then that are ſtrong ought to bear the Infirmities of the Weak, Chap. 15. 1. And he tells the Galatians (which though a Gentile Chureh, had alſo Jewiſh Believers in it) I am afraid of you, leſt I have beſtowed upon you Labour in vain, Gal. 4. 11. Why ſo? Ye obſerve Days and Months, and Times, and Years, ſays he, ver. 10. So jealous was the Apoſtle, leſt any that had been gathered from outward Obſervations, and from a ſhadowy State, ſhould imbondage themſelves again in Shadows, and fall ſhort of injoying the Subſtance, which is the true Goſpel Reſt that remains to the People of God, Heb. 4. 9. Which in the next verſe is deſcribed to be, Their Ceaſing from their own Works, as God did from his. Into which Reſt we (ſaith the Apoſtle) that have helieved, do enter, ver. 3. and in the 11. verſe he preſſes others to labour to enter into that Reſt. Now when the Apoſtle ſays, There Remains a Reſt, it plainly implies that the former Reſt, the outward Sabbatical Reſt, did not remain, but was paſſed away and gone. Nor is it reaſonable to ſuppoſe, that the Reſt here mentioned, which is ſaid to Remain to the People of God, was an outward Bodily Reſting from outward Bodily Labour, on what ſoever Day; both, as that would be but to change one Type or Figure for another, and, as the entring into this Reſt is ſet forth in the Text, as a Matter of Labour and Difficulty, ver. 11. as it is indeed, yet bleſſed be the Lord, he hath enabled ſome, that have believed in his Name, and ſubjected to his Power, to enter into this Reſt, in this his Day; and many are preſſing after it, as the true, abiding Goſpel-Reſt, which the Legal Sabbath was but a Type or Shadow of.

The 2. OBJECTION is, You deny the Scriptures to be any Rule for Man or Woman to walk by, ſo as to direct them to the ſaving of their Souls.

Anſwer, In this we are miſrepre [...]ented. We ſincerely own, love and regard the Holy Scriptures, believing [4] with the Apoſtle, that they were given by Inſpiration of God, and are profitable for Doctrine, for Reproof, for Correction, for Inſtruction in Righteouſneſs, that the Man of God may be perfect, throughly furniſhed unto all good Works, 2 Tim. 3. 16, 17. and that they are able to make wiſe unto Salvation, through Faith that is in Chriſt Jeſus, ver. 15. And great benefit and delight we ſind in them, reading them in the openings of that Divine Spirit, by which they were given forth. We are ſo far from denying them to be any Rule, &c. that we acknowledge them to contain many excellent Rules, Precepts, Doctrines and Inſtructions, directing Man and Woman how to walk, that they may obtain the Salvation of their Souls. Yet we do not ſay (as ſome have done) that the Scriptures are the only Rule, or the chief and principal Rule: becauſe we dare not give the Honour and Office of the Holy Spirit unto the Scriptures; For the Scriptures themſelves declare, That it is the Office of the Holy Spirit to guide Believers into all Truth, John. 16. 13. And indeed, the true Meaning and Benefit of the Scriptures themſelves is not attained to in the Reading of them, unleſs the Spirit that gave them forth do open them, and unſeal the Myſteries contained in them. So that the Holy Spirit is greater than the Scriptures, and therefore we cannot but give the chief Place unto him. For he is able to manifeſt himſelf unto Man, and to lead man into the Way of Salvation, either with and by the Scriptures, or without them, as he pleaſes: But the Scriptures cannot do that without the Operation of the Holy Spirit. Juſtly therefore do we affirm the Spirit of God, to be the Chief Rule, and yet acknowledge the Holy Scriptures to be a true Rule, and proper Inſtrument in the Hand of the Spirit, to direct Men and Women how they ought to walk, to obtain Salvation to their Souls, as the Spirit of the Lord makes uſe of the Scriptures to that End.

[5]The 3d OBJECTION is, You deny the Reſurrection of this mortal Body, that this Mortal ſhall not put on Immortality.

Anſwer, In this alſo we are miſrepreſented: We do not deny, but own the Reſurrection of the Dead; Believing, with the Apoſtle, that This Corruptible ſhall put on Incorruption, and this Mortal ſhall put on Immortality, 1 Cor. 15. 54. And indeed, if we did not believe this, we might well ſay (as he did) If in this Life only we have Hope in Chriſt, we were of all Men moſt miſerable, ver. 19. And, Why ſtand we in jeopardy every Hour, ver. 30. But the Lord knows, and we have openly and ſincerely declared, that we believe and own the Reſurrection of the Dead, according as the Holy Scriptures teſtify concerning it; Which ſay, Thou ſoweſt not that Body that ſhall be, but bare Grain &c. But God giveth it a Body as it hath pleaſed him, and to every Seed his own Body, ver. 37, 38. It is ſown a natural Body; it is raiſed a Spiritual Body, ver. 44. the reaſon of which follows ver. 50. namely, That Fleſh and Blood cannot inherit the Kingdom of God, neither doth Corruption inherit Incorruption. And as we firmly believe this; So we take this to be ſufficient, without being ſo curiouſly inquiſitive as he, who would needs ask, How are the Dead raiſed up? and with what Body do they come? ver. 35. and was called Fool for his Pains, ver. 36.

The 4th OBJECTION is, You ſuffer Women to be your Teachers, that were forbid by the Apoſtle, for he ſays, that they ſhould keep ſilence.

Anſwer, The Jews of old had a ſtrong Perſuaſion (grounded upon ſome miſunderſtood Places of Scripture) that the Salvation of God was confined to them, and belonged not at all to the Gentiles. And this Opinion had prevailed ſo far upon them, that even thoſe of them that received the Goſpel could not eaſily ſhake it off. In ſo much that, after Peter had been with Cornelius the Centurion, and was come [6] back again to Jeruſalem, he was called before the Church for it, they that were of the Circumciſion contending with him, and ſaying, Thou went'ſt in to Men uncircumciſed, and did'ſt eat with them, Act. 11. 2, 3. To whom, having related the Occaſion and Particulars of that Matter, he concludes his Defence thus, For as much then as God gave them the like Gift as he did unto us, who believed on the Lord Jeſus Chriſt, what was I, that I could withſtand God? ver. 17. And in the next verſe it follows, when they heard theſe Things they held their Peace, and gloriſied God, &c. This Anſwer, which the Apoſtle gave in that Caſe, may be ſuitable (we think) for us to give in this Caſe, to ſuch as (from ſome miſunderſtood Places of Scripture) are offended at us for Suffering Women to ſpeak in our Aſſemblies, viz. For as much as God hath given them the like Gift as he did unto us, who believed on the Lord Jeſus Chriſt, what are we that we ſhould withſtand God? God, by his Servant Joel, in the Time of the Law, had made this Promiſe, with Relation to the Times of the Goſpel, viz. And it ſhall come to paſs afterwards (or in the laſt Days, as Peter repeats it, Act. 2. 17.) that I will pour out my Spirit upon all Fleſh, and your Sons and your Daughters ſhall prophecy, your old Men ſhall dream Dreams, your young Men ſhall ſee Viſions: And alſo upon the Servants and upon the Handmaids in theſe Days will I pour out my Spirit, Joel 2. 28, 29. (And they ſhall prophecy, adds Peter, Act. 2. 18.) Here was no Diſtinction of Sex made; But this Promiſe of pouring out the Spirit, and of propheſying thereby, is extended as expreſly and fully to the Daughters as to the Sons, to the Handmaids as to the Servants. And this the Apoſtle Peter doth expreſly apply to that great pouring forth of the Spirit upon the Church, at the Pentecoſt immediately after Chriſt's Aſcenſion, ſaying, This is that which was ſpoken by the Prophet Joel, Acts 2. 16. Now at that great and eminent [7] pouring forth of the Spirit it appears the Women were not excluded: For when, after the Aſcention, the Apoſtles and Diſciples were returned from Mount Olivet to Jeruſalem, it is ſaid, Theſe all continued with one Accord in Prayer and Supplication with the Women, and Mary the Mother of Jeſus, &c. Acts 1. 14. The Number of the Names together being about an hundred and twenty, ver. 15. And when the Day of Pentecoſt was fully come, they were all with one Accord in one Place, Chap. 2. 1. and in verſ. 3. it is ſaid, the cloven Tongues ſate upon each of them, and they were all filled with the Holy Ghoſt, and began to ſpeak with other Tongues, as the Spirit gave them utterance, ver. 4. Here was no Diſtinction made; no ſhutting out the Women; but all were together, all received the Gift of the Spirit, and began to Speake with other Tongues as the Spirit gave them utterance. Nor was it thus only at that time, and upon that extraordinary Occaſion, but continued in the Church afterwards. For we read that Philip the Evangeliſt had four Daughters that did Propheſy; Acts 21. 8, 9. Phebe, a Woman, is recommended by the Apoſtle Paul to the Church at Rome, not only as a Siſter, but as a Servant of the Church, Rom. 16. 1. Priſcilla, a Woman, is called by the ſame Apoſtle, My Helper (or Fellow Labourer) in Chriſt Jeſus, ver. 3. Tryphena and Tryphoſa, two godly Women, are ſaluted by him as Labourers in the Lord; And of the beloved Perſis, another Holy Woman, he teſtifies, that ſhe laboured much in the Lord, ver. 12. The ſame Apoſtle, in his Epiſtle to the Philippians, ſays, I intreat thee alſo, true Yoke Fellow, help thoſe Women which laboured with me in the Goſpel, Phil. 4. 3. Which is the Phraſe by which the Apoſtle doth frequently expreſs his own Miniſtry, And which he particularly applies to Timotheus, whom he calls Our Brother and Miniſter of God, and our Fellow Labourer in the Goſpel of Chriſt, 1 Theſ. 3. 2. Which is a clear Evidence [8] that thoſe Women, that had received the Gift of Propheſy, did miniſter therein to the Edification of the Church, as well as the Men. Nay the Apoſtle Paul, in that very Epiſtle, wherein he is thought by ſome to diſcountenance Womens Preaching, doth give Directions for the Manner of their Preaching or Propheſying, viz. That they ſhould do it with their Heads covered. For having firſt ſaid, Every Man praying or propheſying, having his Head covered, diſhonoureth his Head, 1 Cor. 11. 4. He adds, But every Woman that Prayeth or Propheſyeth with her Head uncovered diſhonoured her Head, ver. 5. This puts it out of doubt, that Womens Praying and Propheſying in the Church, was at that Time both lawful and uſual, as well as Mens.

Now, that by Propheſying here is meant Preaching (not barely foretelling Things to come) may not only be inferred from the uſe of the ſame Word in the verſe foregoing, where, being ſpoken of Men, it is granted on all Hands to intend Preaching (and from thence the general practice of Mens Preaching uncovered is defended) but may alſo fairly be concluded, from the explanation the Apoſtle gives of it, in Chap. 14. ver. 31. where he tells that Church in general, We may all Propheſy one by one that all may learn; Which manifeſts that by Propheſying he intended Preaching or Teaching, that being the proper way or means of Learning. And in the Beginning of that Chapter, where he prefers Propheſying before Speaking whith Tongues, ver. 1. and 5. he ſays, He that Propheſyeth, Speaketh unto Men, to Edification, and Exhortation, and Comfort, ver. 3. And, He that Propheſyeth, Edifieth the Church, ver. 4. which plainly ſhew that by Propheſying he meant Preaching or Teaching, that being the proper means or way of Edifying. And therefore, ſeeing he not only allowed Women to Prophecy, but directed and adviſed them how they ſhould perform it Chap. 11. 5. and that in [9] this Place Propheſying and Preaching appear to be one and the ſame Thing, it is unreaſonable to ſuppoſe he denied them the Liberty of Preaching, being gifted and called thereunto. As for thoſe Words of his, 1 Cor. 14. 34. Let your Women keep ſilence in the Churches: ſor it is not permitted unto them to ſpeak; but to be under Obedience, as alſo ſaith the Law. Obſerve firſt, that thoſe Words, [as alſo ſaith the Law] relate only to the Womens being under Obedience, not to their keeping ſilence in the Church: For that was never enjoyned them in the Law, but they were permitted to ſpeak in the Congregation; And both Miriam, who was a Propheteſs, did ſing the Triumphs of the Lord, in the publick Congregation, Ex. 15. 20. 21. And Deborah, who was a Propheteſs, did recount the noble Acts of the Lord, and celebrate his Praiſes in a Triumphant Song, Judges 5. Read alſo what Hanna ſpake in the Houſe of the Lord in Shiloh, 1 Sam. 2. And Anna, who was a Propheteſs, did not only give thanks unto the Lord, but ſpake of Chriſt to all them that looked for Redemption in Jeruſalem, Luke 2. 38. This was direct Preaching, and that in the Temple. So that the Women were not enjoyned ſilence under the Law, but were permitted to Speak. In the next Place, conſider what Speaking it was that was forbidden by the Apoſtle in that Place, 1 Cor. 14. 34. which from his following Words will appear to be, not a Speaking of the Words of Life and Salvation, not a Speaking as the Spirit of God gives utterance; but ſpeaking diſorderly, asking Queſtions unſeaſonably, and out of place; not ſpeaking for the Edification of Others, but ſpeaking for their own Information only: for he immediately adds, If they will learn any Thing, let them ask their Husbands at home, ver. 35. Theſe Words [learn and ask] plainly ſhew, that the Speaking here condemned was not a Speaking the Doctrines of the Goſpel for the Edification of the [10] Church; but asking Queſtions for their own Satiſfaction, which they might have done at home, but not there: therefore he adds, For it is a Shame for Women to ſpeak in the Church. And ſo indeed it was, in ſuch a diſorderly manner as they ſpeake, to interrogate or Catechiſe either the Miniſter, or their Huſbands, openly in the Church; to ask the Meaning of this, or call for an Explanation of that, which might look like a throwing off their Obedience to their Huſband, and muſt needs Occaſion Diſorders and Confuſion in the Aſſembly; which we may perceive was the Thing that troubled the Apoſtle, and which he laboured to reform: for he ſaid before, God is not the Author of Confuſion, but of Peace, ver. 33. and he concludes the Chapter with this Admonition, Let all Things be done decently and in Order: So that it was the diſorderly Practice of ſome Women in that Church which he reproves, who, it ſeems, when any Thing was ſpoken which they did not underſtand, would interpoſe, and ask Queſtions for information Sake, which was uncomely in them, offenſive and troubleſome to the Congregation. This ſort of Speaking was not permitted them, but was a Shame to them, and from which they ought to have kept ſilence in the Church. And if they will learn any Thing, ſays he, let them ask their Husbands at home. Of like import are thoſe other Words, of the ſame Apoſtle to Timothy, and probably on the ſame Occaſion. Let the Woman, ſays he, learn in ſilence with all Subjection. But I ſuffer not a Woman to teach, nor to uſurp Authority over the Man, but to be in ſilence, 1 Tim. 2. 11, 12. For hence it appears ſtill, that the Occaſion they took of ſpeaking, was under pretence of learning, wherein they took an undue Liberty to ask Queſtions, as if they would catechiſe or teach their Huſbands. But though the Apoſtle would not ſuffer ſuch ſort of Speaking in the Church, as might give Occaſion to any to think that the Women did caſt off the Obedience [11] they owed, and did uſurp Authority over their Huſbands; nor after ſuch a manner, as might breed Confuſion in the Congregation (for he was ſo watchful againſt that, that he enjoyns the Man to be ſilent in that Caſe, as well as the Woman. If any Man, ſays he, ſpeak in an unknown Tongue,—let one interpret. But if there be no Interpreter, let him keep ſilence in the Church; 1 Cor. 14. 27, 28. Yet we have before ſhewed, that he allowed of Women propheſying, and that by Propheſying, he meant Preaching. We have alſo given many Inſtances of Women that laboured in the Work of the Goſpel in that Day; and could, from a living and ſure experience, multiply Inſtances of many Women in this Day, whom the Lord hath committed the Word of Life and Reconciliation unto, and who, in the quickning Power and Vertue thereof, have ſounded forth the ſame, to the awakening of many that were a ſleep in Sin, and turning of many from Darkneſs to Light, and from the Power of Satan to God, who are now become living Seals of their Miniſtry. Neither would this ſeem ſo ſtrange as it doth to ſome, did they duly conſider, That God is no Reſpecter of Perſons. But that, as, in the old Creation, Male and Female were Created in the Image of God: So, in the new Creation, Male and Female are all one in Chriſt Jeſus, Gal. 3. 28. But, as they that contended with Peter, for converſing with the Gentiles, when they had heard his Defence, held their Peace, and glorified God, ſaying, Then hath God alſo to the Gentiles granted Repentance unto Life, Acts 11. 18. So, we hope they that have taken Offence at us, for ſuffering Women to ſpeak in the Church, when they ſhall have duly and impartially weighed, what is herein offered for their Satisfaction, will hold their Peace (as to any Oppoſition thereunto) and glorify God, ſaying, Then hath God committed unto Women alſo the Word of Reconciliation.

[12]The fifth Objection is, You are a People that have gained Health to your Immortal Souls, and are ſure of Heaven, when the Scriptures ſay, that the Righteous Man falls ſeven times a Day; and the Apoſtle Paul ſaid that Sin was ſtill actually in him.

Anſwer. We do not deſire to boaſt of any Attainments. Yet we cannot but confeſs, to the Glory of God, and the Praiſe of his Holy Name, that His ſaving Health hath appeared in this his Day, and we (through his Mercy) have taſted of it. Chriſt, the Saviour, is manifeſted in Spirit, and we (through Grace) have felt the healing Virtue of his Divine Life and Power. Through the tender Mercy of our God, the Day-ſpring from on high hath viſited us, and hath given Light to us that ſate in Darkneſs and in the Shadow of Death, and hath guided our Feet into the way of Peace, and hath helped us to make our Calling and Election ſure. As for the Scripture thou mentioneſt, we do not find that the Scripture ſaith, The Righteous Man falls ſeven times a Day; but in Prov. 24. 16. we find it thus written, For a Juſt Man falleth ſeven times, and riſeth up again; but the Wicked ſhall fall into Miſchief. And as the Verſe before ſhews the Occaſion of theſe Words, where it is ſaid, Lay not wait, O wicked Man, againſt the Dwelling of the Righteous: ſpoil not his reſting place. So the latter Part of this 16th Verſe [but the wicked ſhall fall into Miſchief] implies, that the juſt Man doth not fall, as the wicked Man does, into Miſchief. And ſeeing all Sin is Miſchief, it ſeems as if the Fall here ſpoken of the juſt Man, were not a falling into Sin, but into ſome outward Calamity or Exerciſe. However the Place ſpeaks nothing of daily or continual falling. Nor do we remember that Paul doth uſe that very Expreſſion concerning himſelf, viz. That Sin was ſtill actually in him; though we know that he doth, in divers places, run through, as it were, and open the various States and Travels [13] of the Soul; in ſome of which he cried out, O wretched Man that I am, who ſhall deliver, &c! But he reſted not there, but quickly breaks forth into a Rejoycing, and cries out, I thank God, through Jeſus Chriſt our Lord, Rom. 7. 24, 25. And then in the next Chapter, having ſaid, There is no Condemnation to them that are in Chriſt Jeſus, who walk not after the Fleſh, but after the Spirit, he ſays expreſly concerning himſelf. For the Law of the Spirit of Life in Chriſt Jeſus, hath made me free from the Law of Sin and Death, ver. 2. And again, Thanks be to God, which giveth us the Victory, through our Lord Jeſus Chriſt, 1 Cor. 15. 57. This Victory we preſs after; this Freedom from the Law of Sin and Death, we labour and travel to attain unto, by a Subjection through Divine Aſſiſtance) to the Law of the Spirit of Life in Chriſt Jeſus.

The 6th Objection is, Why your Teachers perſwade you, that all other People are in a barren and deſolate Condition, and are out of Chriſt.

Anſwer. Our Teachers do not perſwade us ſo; nor do we Judge ſo of all other People: For we our ſelves were gathered out of various Profeſſions, States and Conditions; and ſome of us, who had been ſeeking after the Lord in other Profeſſions, can remember, that before we were thus gathered to this divine Principle of Light, which the Lord hath ſet up, in this his Day, as an Enſign for the Nations to be gathered unto, and to walk in: we were not wholly barren and deſolate; but had, at Seaſons, ſome touches and taſts of the Vertue of that hidden Life, which we were then Strangers to; the Lord having regard to the Sincerity of our Hearts, and anſwering, in ſome meaſure, the Breathings of our Souls to him; ſo far, at leaſt, as to cheriſh and keep alive thoſe good Deſires which were begotten in us, and to beget in us a greater Hunger and Thirſt after him. And it is not hard to us to believe, that [14] ſo it may be with others at this Day, who have an Integrity to the Lord, though not acquainted with his Outgoings, and Manifeſtations of himſelf in this Diſpenſation of Light and Life: And both our Prayers to God the Father, in and through his Son Jeſus Chriſt, and our Labour and Endeavours, in the Openings of his Love and Life in our Hearts, are, that all theſe, in whatſoever Profeſſion, may be drawn off from all the dry Hills and barren Mountains, and gathered into the true Sheepfold. For we remember our Saviour ſaid, Other Sheep I have, which are not of this Fold: them alſo I muſt bring, and they ſhall hear my Voice; and there ſhall be one Fold, and one Shepherd, Joh. 10. 16. The Lord grant, that none of theſe may miſtake his Voice, or diſobey it.

The laſt Objection is, You deny all outward Ordinances, as Baptiſm, and the Six Principles, that were taught to the firſt primitive Chriſtians.

Anſwer. The Diſpenſation of the Law was outward, and the Ordinances appertaining to that Diſpenſation were outward alſo: But the Diſpenſation of the Goſpel is ſpiritual and inward, and the Ordinances appertaining to this Diſpenſation are of a ſpiritual Nature. The Baptiſm with Water was John's, and came up under the Diſpenſation of the Law, nor did properly belong to the Goſpel Diſpenſation, though for a time, by Condeſcention, continued, as Circumciſion, and ſome other Legal Rites, were. And this was that Baptiſm which Paul ſays Chriſt ſent him not to baptize with, 1 Cor. 1. 17. But the Baptiſm of Chriſt, the true Goſpel-Baptiſm, that by which the true Believer is baptiſed into Jeſus Chriſt, Rom. 6. 3. and buried with him into Death, ver. 4. The one Baptiſm, Eph. 4. 5. is the Baptiſm with the Holy Ghoſt and with Fire, and is plainly diſtinguiſhed from the Baptiſm with Water, both by John, to whom the Water-Baptiſm [15] belonged, and by Chriſt, to whom the Spirit-Baptiſm belonged. For John ſaid, I indeed baptize you with Water unto Repentance; but he that cometh after me is mightier than I, whoſe Shoos I am not worthy to bear: He ſhall Baptize you with the Holy Ghoſt and with Fire, Mat. 3. 11. And Chriſt, as Luke records a little before his Aſcention, ſaid, John truly baptized with Water, but ye ſhall be baptized with the Holy Ghoſt not many days hence, Acts 1. 5. which was the Promiſe of the Father, ver. 4. delivered by Chriſt to his Apoſtles and Diſciples, juſt before his parting from them, Luke 24. 49. Let it therefore be fairly conſidered, 1. That the Diſpenſation of the Goſpel is Spiritual, and therefore the Ordinances belonging to it ſhould be ſo too. 2 That in Mat. 28. 19. (From which place the Commiſſion for Water-Baptiſm is uſually fetched) there is no mention of Water. 3. That Baptiſm with Water is no where in Scripture called Chriſt's Baptiſm. 4. That Baptiſm with Water is frequently called John's Baptiſm. 5. That the Baptiſm with the Holy Ghoſt is called Chriſt's Baptiſm. 6. That the Apoſtle Paul acknowledges but One Baptiſm, Eph. 4. 5. which cannot be ſuppoſed to be that with Water, ſince then he muſt exclude the Baptiſm of the Spirit. 7. That the Apoſtle Peter, ſpeaking of the Baptiſm that ſaves, ſays expreſly, It is not the putting away the Filth of the Fleſh, 1 Pet. 3. 21. (which it is the Property of Water to do) as if he had ſaid, The Baptiſm which now ſaves us is not Water-Baptiſm. 8. That Baptiſm with Water is no where expreſly commanded in Scripture, as it would doubtleſs have been, had it been intended by Chriſt for a Goſpel Ordinance. 9. That tho' it was ſometimes uſed after Chriſt's Aſcention, yet that cannot authorize the uſe of it now, any more than of Circumciſion, and other Legal Ordinances, which, in Condeſcention to the Weakneſs of Believers in that Day, were alſo uſed [16] after Chriſt's Aſcention, yet are confeſt by all not to be in force now. For John, as himſelf ſaid, was to decreaſe, Joh. 3. 30. which related to his Miniſtry or Diſpenſation, not to his Perſon. Now a Decreaſing implies a growing leſs, or wearing away by degrees, not all on a ſuddain; or at once; and therefore no wonder, if his Water-Baptiſm was continued for a time, even after Chriſt's Baptiſm of the Holy Spirit took place. But as Chriſt's Baptiſm was to increaſe, ſo John's was to decreaſe, till Chriſt's came to be all in all, and John's Water Baptiſm wholly to give place. Let theſe things, we ſay, be duly weighed, and we hope we ſhall not be blamed, for leaving the Baptiſm of John, and cleaving to the Baptiſm of Chriſt.

As for the Six Principles thou mentioneſt, ſeeing thou haſt not declared what they are, it cannot be expected we ſhould ſpeak to them at this time. But we recommend to thee that holy divine Principle of Light wherewith Chriſt lighteth every Man that cometh into the World, Joh. 1. 9. In which Light the Nations of them that are ſaved ſhall walk, Rev. 21. 24. And we heartily deſire thou mayſt walk therein.

T. E.
FINIS.
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TextGrid Repository (2020). TEI. 5206 An answer to some objections of a moderate enquirer. University of Oxford Text Archive. . https://hdl.handle.net/21.T11991/0000-001A-5C63-E