was conceived in original sin and so raze the very foundation of true Religion for if the root be impure all the Branches must be impure Christ then would have needed a Saviour himself and could not have saved others 2. His Resurrection his Ascension his session at the right hand of God I say examine your own conscience whether you can be clear or not who have done all this by your senselesse Alegories for my part I leave it to God to judge who searches the heart and knowes whether you have done his out of malice or ignorance Now it is fit your weak and absurd description of the sin against the Holy Ghost be examined You say to sin against the holy Ghost is to rebell to war to resist the spirit and to prove it you bring Chap. 5. to the Gal. v. 17. The words are these The flesh lusteth against the spirit c. and so by consequence you make the flesh lusting against the spirit to be the sin against the holy Ghost A sin which Gods best children are guilty of Read Rom. 7. 21 22 23. This deserves to be hiss'd at rather then answered and let me advise you to read more and write lesse For howsoever your purblinde seduced Followers may beleeve you yet all men of sound judgement will plainly see that it is not the spirit of God that hath inspired you but the spirit of blindnesse and ignorance that hath missed you I woulde here conclude this Chapter but that you confesse the sin against the holy Ghost shal never be forgiven in this world nor in the world to come which is the truth grounded upon the words of Christ Matth. 12. 32. and therefore by your own confession such as commit thissi nne shall never be redeemed out of hell CHAP. 10. In this Chapter you endeavour to prove that man shall not be destroyed but onely the sin that is in man Your words are Therefore man shall not be destroyed but the work of the Devil in him Your first argument to prove this is because God made man therefore man shall not be destroyed and you may as well say Because God made all sensitive and vegetable creatures as Beasts and Plants therefore they shall not be destroyed Are not the Creatures made subject to vanity by reason of the sin of man if they be much more shall man that made them subject be subject himself What do you think of the old world were not they created by God yet you know they were destroyed You will say this was but a temporal destruction it is to be hoped that when the waters rose upon the earth many repented and so though their bodies perished yet their souls were saved but yet the most part perished both temporally and eternally as Peter testifies 1 Pet. 3. 19. Your 2. Argument is Christ came into the World to save Man the work of God but all mankinde is the work of God therefore Mankind who is the image of God shall not be destroyed is not here a goodly conclusion that hath more in it then the premises to answer it though man that is renewed restored to the image of God shall not be destroyed yet man that is not restored to the image of God shall be destroyed though he be his Creature for without holiness no man shall see God Depart from me I know you not ye workers of iniquity Thirdly your third argument is Christ came into the World to destroy the works of the Divel therefore man shall not be destroyed how doth this follow Your argument ought to be thus framed Christ came to destroy the works of the Divel in men therefore those men in whom the works of the Divel are destroyed shall not be destroyed but there are some that have not the works of the Divel destroyed in them Jo. 8. 44. therefore they shall be destroyed Your fourth argument is if man must die for his own sins and go to Hell with them in vain then did Christ die for mans sins pray where lies the fault in Christ or in the man that will not applie Christs death unto his soul for his Salvation Rom. 9. 30 31 32. 1 Cor. 1. 18. A Physitian composeth a medicine which is able to cure his patient and to save him fromdeath but the patient will not apply it for his remedie according to that in Jer. 51. 9. Balm was provided for her but she would not be cured and likewise the Pharisees rejected the Counsel of God against their own Salvation Luke 7. 30. Christ would have gathered Jerusalems Children together as a Hen doth gather her Brood under her wings and they would not Luke 13. 34. Something is here spoken of that place of Scripture 1 Iohn 3. 8. He that commits sin is of the Divel c. that is he that commits sin as the Divel doth or as did the Pharisees John 8. 44. ye are of your father the Divel and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him but to infer from this Text that he which commits sin although of infirmitie as Paul did Rom. 7. 14 15 16. is a most impudent perverting of Scripture Do not the best of Gods children sin In many things we sin all saith the Apostle James If there be any that saith he hath no sin he makes God a lyer and his word is not in him 1 Iohn 1. 10. Peter confesseth as much of himself when he saith Depart from me for I am a sinful man Luke 5. 8. But you urge Christ came to destroy the works of the Divel 't is true but not in your sense but in the sense which the Scriptures do allow that is Christ came to destroy the works of the Divel which he did by his death and Resurrection He did not only justifie us Rom. 6. 22. but also sanctifie us Rom. 6. 3 4 5 6. c. Christ loved his Church and gave himself for it that he might sanctifie and cleanse it c. Ephe. 5. 25 26. yet so long as she is in this world the Jebusite will dwell in her coast with whom she must have a continual conflict which made Paul himself to say I am carnal sold under sin Rom. 7. 14. carnal but not totally as the unregenerate are but partly carnal and partly spiritual the flesh lusting against the spirit and the spirit against the flesh and therefore he cries out O wretch that I am who shall deliver me from this body of sin mark what he saith me and therefore he speaks in the Person of a Regenerate man And this may serve to satisfie Captain Smiths question whether Paul spake in the person of a Regenerate or unregenerate man in that he saith who shall deliver me You say in the conclusion of the tenth Chapter it is manifest that all men were and are the people of God though untill this
live in this body and in page 35. Thus you say and unsay and indeed say you know not what your intention is so neer as I can gather to deny the Resurrection of the body out of the grave and to allow only of a Resurrection from the death of sin as may appear in your answer to the 7. Article at the end of your Book and to maintain or rather insinuate this you most wickedly abuse the Scriptures confound the sense of them and pervert the meaning of the Holy Ghost First therefore I will prove the veritie of the Resurrection of the body and then answer your absurd contradictions and cavils First I will prove the Resurrection of the body by the Resurrection of Christs body who is our head and then by the Resurrection of our own who are his members Christs Resurrection is confirmed by the Testimony of the four Evangelists Mat. 28. 7 9 10 12 14. Mark 16. 6 14. Luke 24. 6 7. Iohn 20. 9. And in 1. Cor. 15. 4 5 6. first he was seen of Cephas then of the twelve afterwards of 500 of the brethren at once The testimony of Angels Mat. 28. 6. nay of his enemies Verse 11 12 13. some of the watch came into the citie c. this now is so plain that it cannot be denied and I think you will not be so desperately-wicked as to say that this must be understood spiritually of a Resurrection from sin for Christ was never dead in sin but purified in the womb if you should your Master would confute you We know who thou art even the Holy one of Israel If Christ be risen how say some among you that there is no Resurrection 1 Cor. 15. 12 13. If there be no Resurrection then is not Christ risen but Christ is risen therefore there is a Resurrection for Christ is a publick person in the place of all mankinde he rose not for himself but for us all And therefore the Apostle uses that expression as in Adam we all died so in Christ we shall all be made alive Again Christ is compared to the first-fruits which comparison is very significant the first-fruits were a sheaf of the first of the Harvest Levit. 23. 10 11. which was raised and lifted up before the Lord and then not only that was holy but the whole Crop Christ likewise was the first and best of the Crop he was first lifted up and then not only he but we all become living Sheafs Again the same Corn that is sown though it be corrupted in the ground springs up again so the same body that is sown shall arise the qualities thereof being changed as the Apostle says it is sown in corruption it is raised in incorruption it is sown in weakness it is raised in power it is sown a natural body it is raised again a spiritual body not a spirit but a spiritual body a body endowed with spiritual qualities and they are first charitie secondly impassibilitie thirdly agilitie The just shall shine as the Sun Mat. 13. 43. 1 Cor. 15. 43 44. Rev. 7. 17. Or if Christ be not risen then are we still in our sins but we are not still in our sins therefore Christ is risen This argument will clear the matter if we observe the force of it The Humanitie of Christ is united unto the God-head from whence it received spiritual life now we are united unto Christ by the spirit which createth faith in us We I say not our bodies only but our souls also And by vertue of this union our souls and bodies do rise again our souls from the death of sin and our bodies from the death in the grave If the spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies Rom. 8. 11. Lastly the Resurrection of the body may be proved by that place in Iob Chap. 19. 25 26 27. which is a plain prophesie of the Resurrection of the body observe the words I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin Worms destroy this Body yet in my flesh shall I see God Whom I shall see for my self and mine eyes shall behold him and not another though my reines be consumed within me Job was then in the condition of a dying man his skin cleaved to his bones he was a meer skeleton and all wordly comfort failed him and therefore he comforts himself with this meditation of the Resurrection I know that my Redeemer liveth and that he shall stand upon the earth at the last day The word is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall stand but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall rise again upon the earth though he was not upon the earth by the malice of his enemies yet he should rise up again and stand and when should this be in the latter day 2. He argues from our Redeemer to himself because he shall rise again I shall rise again what is done in the head shall also be done in the members 3. He saith I shall see in my flesh with these eyes and not with anothers Lastly for himself for his benefit notwithstanding his â—eins were consumed though he were in that deplorable condition And what can be more plain to prove the Resurrection of the body so that if your eyes be not blinded that you cannot see you must of necessity confesse it You say here is a Mystery there is no Mystery except one of your own making and that is such a confused one as neither your self nor any man else knows what to make of it You say that the Redeemer was in Iob though he knew â—t not How could that be doth not his confession of his Redeemer of the Resurrection nay of his own Redeemer prove the contrary could any man make such an excellent confession of a thing and in such a manner as Iob doth and not know it can such fruits arise from ignorance Doth not Iob say plainly I know that my Redeemer lives You say that Iob was then in darknesse I say so too if you understand it of his civil estate for the Sun of his prosperity was set and therefore he comforts himself with a spiritual estate with the Resurrection a usual thing with the holy Prophets Isa. 26. 19. Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust for they dew is as the dew of herbs and the earth shall cast out the dead See Eze. 37. from the beginning to the ending where God signifies the deliverance of Israel out of captivity by the Resurrection of the dry bones To this purpose hath the Apostle Paul expressed himself in 2 Cor. 1. 8 9. For we would not brethren have you ignorant of our trouble which came to us in Asia that we were pressed
out of measure above strength in so much that we despaired even of life But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the Dead But you say Iob was then in darknesse uttering words without knowledge for which he was reproved first by Elihu Secondly by the Lord and thirdly he confest it 1. Oh horrible that you should have the impudence to say or infer that Elihu reproved Iob for that most excellent Confession when it is plain as the Sun that he reprehended him for saying I am clean and there is no unrighteousnesse in me c. Iob 33. 9. doth not Elihu restrain his words to the same expression Behold in this thou art not just verse 12. 2. You affirm that God reproved him for it By which it seems you know not what you say or care not what you affirm for that which God reproved him for was for standing too much upon his own innocency And though Iob was not thus afflicted for his sin but for a Triall as appears Chap. 1. and Chap 2. yet was there matter enough in him that deserved it if God should have entred into judgement with him 3. You say that Iob confest it Doth he confesse that he had erred in that confession of his concerning the resurrection or that he had maintained a false cause no God himself determines the contrary Chap. 42. 7. My servant Iob hath spoken the thing that is right and you have not and therefore they were appointed to go to Iob that he might pray for them The cause that Iobs friends maintained was that God did handle men in this world according to their deserts and therefore Iob was a wicked and cursed creature because thus afflicted and tormented Iob maintained the contrary that God did not alwayes handle men according to their deserts in this world for many times the wicked have prosperitie and Gods children adversitie Iob 21. 8. Now though the foundation of Iobs cause were good yet in the prosecuting of it he committed many errours through the infirmities of the flesh for which God reproved him but on the contrary the foundation of his adversaries cause was evil 'T is therefore a false and an impudent assertion to say as you do that Iob never spoke the thing that was right of the Lord until he said now do mine eyes see thee c. Job 42. 5 6. The reason that moves you to deny or at least to underminde and overthrow the Resurrection of the bodie is because there is a Resurrection of the soul and you may aswel denie there is no death of the body because there is a death of the soul in sin as Satan slays both so Christ doth raise up both in his members If the spirit of him that raised up Jesus from the dead be in you he that raised up Jesus shall also quicken your mortal bodies c. Rom. 8. 11. but this hath been sufficiently proved already I shall only adde our Saviours argument to the Sadduces Mat. 22. 23 24. unto Verse 32. God is not the God of the dead but of the living for all live unto him that is they are alive in his account because he hath decreed to raise them again I shall turn your proof out of the 11. Iohn Vers the 21 22 23 24 25. upon your self Christ comes to Bethany where Lazarus lived who was now dead Martha goes forth to meet him saying Lord if thou hadst been here my brother had not died Christ answered thy brother shall rise again and this is spoken of the Resurrection of the body for his soul was then in the hands of God Martha replies I know that he shall rise again in the Resurrection at the last day So 't is plain that the Resurrection was no strange and new doctrine then though it be now so to you Martha knew it and believed it as did Iob also Iob 19. Christ taught it saying I am the Resurrection and the life Iohn 10. 25. that is the cause of the Resurrection of the body and the life of the soul not a bare signe to signifie as you falsely and foolishly affirmed but an effectual cause 1 Cor. 15. 20 21 22. also he teaches it Iohn 2. 19 20 21. where he saith unto the Jews destroy this temple and in three dayes I will raise it up again which he spake of the temple of his body mark Christ can any thing be more plain which he performed accordingly Mat. 28. Mark 16. Luke 24. now Christ was a publick person what he did he did not for himself but for us also so that if we believe that Jesus is dead and is risen even so them that sleep in Jesus will God bring with him CHAP. VIII In this Chapter the doctrine of the Trinity is principally treated of I will therefore first set down the truth that we may the better discern the falshood The Doctrine of the Trinity God is a most simple infinite eternal immutable and omnipotent spirit One in essence three in Persons Father Son and the Holy Ghost A spirit Iohn 4. 24. simple Col. 1. 15. 1. Tim. 1. 17. the image of the invisible God whom no man hath seen nor can see Eternal Exo. 3. 14 15. Immutable Mal. 3. 6. Omnipotent Gen. 17. 1. Rev. 19. 6. I name but some of his Attributes because I am to speak principally of the Trinity God is one in essence three in Persons Father Son and Holy Ghost One in essence Deut. 6. 4. 1 Cor. 8. 6. Three in Person Father Son and the spirit 1 Iohn 5. 7. an example we finde of this in the Baptisme of Christ The Father speaks from Heaven the Son stands in the Water and the Holy Ghost descends in the likeness of a Dove As in the Sun there is the body of the Sun the beams issuing from the body and the light and yet there is not 3. Suns but one Sun so is there the Father the Word and the Spirit three distinct Persons in the Deity and yet not three but one God These three you call three Manifestations Which are three Persons three Hypostases three Subsistances in one essence as in a Rivulet there is the fountain or Well-head in the Earth the spring boyling out of it and the stream which is made of them both and dilateth or sheadeth it self far from thence which three are distinct subsistances and yet but one Water You tell us of Christs being within us c. We know it But not corporally for so he is in Heaven but spiritually or by his spirit 1 Cor. 6. 19. know you not that your body is the Temple of the holy Ghost which is in you c. this spirit unites us to Christ by working faith in us whereby we are united to him according to that in Ephes. 3. 17. That Christ may dwell in your hearts by faith and Christ is said to dwell in us by
saith the Lord God behold I judge between Cattel and Cattel between the Rams and the he-Goats which is point-blank against you unless you could prove the Reprobates to be the Sheep of Christ which doubtless you are ready enough to hold Jerem. 33. 6. Behold I will bring it health and cure and I will cure them and I will reveal unto them the abundance of peace and truth To whom is this spoken to Babylon of the Caldeans or to spiritual Babylon the corps of the Reprobate Do not the words following shew that it is spoken to Judah and Jerusalem the Church of God observe the words I will cause the captivitie of Judah and of Israel to return and build them as at the first c. I see you are much necessitated when you bring those promises that God makes unto the house of David Verse 21. to prove the salvation of the reprobate Rom. 5. 18. Therefore as by the offence of one judgement came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto Justification of life Read the verse following For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous the purpose of the Apostle is to shew that as Adam by his disobedience destroyed all his Posteritie so Christ by his obedience saved all his seed that is all that were the seed of Abraham not according the flesh but according to the Spirit Rom. 9 7 8. Neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be blessed that is they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed 1 Cor. 15. 22. As in Adam all die so in Christ shall all be made alive What the Apostle brings here to prove the Resurrection of the body you urge to prove the Resurrection of the soul a goodly argument But suppose we grant it yet will not the Text help you at all for the genuine sense of it must be this as all that were in Adam died so all that are in Christ are made alive Luke 19. 10. For the son of man is come to seek and to save that which was lost It is true but it is meant those that know and acknowledge themselves to be lost as the Prodigal did that say in themselves I will go to my father and say unto him father I have sinned c. Luke 15. Christ prayed for his enemies that had imbrued their hands in his blood because they did it out of ignorance Luke 23. 34. Father forgive them for they know not what they do It is true he did and his prayers were heard for some of them were converted by St. Peters Sermon as appeareth out of Acts 2. but yet it doth not follow that he prayed for the Reprobate he teacheth us the contrary where he sayeth I pray not for the World but for them that thou hast given me out of the world 1 John 2. 1 2. If any sin we have an Advocate with the father Jesus Christ the righteous who is the Propitiation for our sins and not for ours only but for the sins of the whole World I answer as at the beginning that he is a propitiation sufficient for the sins of the whole World but not efficient because all do not believe 1. Tim. 2. 4. Who will have all men to be saved and come to the knowledge of the truth Which must not be understood of his secret will but of his revealed according to which he would have them to be saved if they repent and believe the Gospel otherwiâ—e they cannot expect Salvation and this is agreeable to that doctrine which Christ commanded his Disciples to preach Mark 16. 16. He that believeth and is baptized shall be saved but he that believeth not shall be damned Others answer that the Apostle speaks not de singulis generum sed de generibus singulorum that is of all sorts and conditions of men as appears by the words going before But here I wonder to what purpose you bring in the History of the ten Lepers and that in such a fashion that if you did not help it with a lame exposition in the latter end of your book Article 21. a man would judge that you mean Christ was one of them I wonder I say to what purpose you will say to prove that all men shall be saved for this is the subject of the whole Chapter then the summe of the argument must be this ten Lepers were cured by Christ and but one of them returned to give thanks therefore all shall be saved a goodly conclusion But had you any ingenuity or love to truth you would have argued as any School-boy would have done thus ten Lepers were healed by Christ and but one of them returned to give thanks therefore but one of them shall be saved is not this the most probable of the two Seeing Christ himself hath taught us that few are they that shall be saved Mat. 7. 14. Lastly you say that this Doctrine of the love of God to all men is the only means to keep them from sin This is a way both disagreeable to the word and will of God and also to reason That it is to the word of God I have already sufficiently proved yet I will adde more Jude 22 23. And of some have compassion making a difference and others save with fear pulling them out of the fire Those that sin either out of weakness of judgement or want of strength are to be gently dealt with but those that sin out of wilfulness are sharply to be reproved Titus 1. 13. Thus Peter did Simon Magus Acts 8. 20. 21 22 23. or as Paul did Elymas the sorcerer Acts 13. 10 11. when wounds are corrupted and stink they ought first to be cleansed before we pour in Balm otherwise we shall heal them deceitfully like false Prophets such as your self is Jerem. 6. 14. They have healed the hurt of the Daughter of my people slightly saying peace peace when there is no peace It is also disagreeable to reason suppose a man to have two sons on which he hath a large Patrimony to bestow and being committed to the care of a Tutor one of them proves a Prodigal I mean not such a Prodigal as is returned from his evil wayes but an incorrigible one that is in the full career of Vice his Tutor intending as in duty bound to reclaim him tells him his father beareth a great deal of love towards him and notwithstanding his evil courses cannot will not disinherit him and much more to this purpose will any one think that this is the best and most rational course to reclaim him Surely no but rather a means to increase his licentiousness a good Tutor will rather with a severe and
they were not at the Tabernacle yet they were of those that were written by Moses and presented unto the Lord and therefore the Lord put his spirit upon them Verse 26. Now I pray what Moses hath written your name and presented it unto the Lord Besides we must not gather general Rules from extraordinary examples Because Deborah and Huldah prophesied therefore shall any infer that Women ougth to teach in the Church Doth not the Apostle teach the contrary 1 Cor. 14. 34. 1 Tim. 2. 12 CHAP. 18. The subject of this Chapter is Original sin You speake much in the commendation of young children which were commendable in you were it not done for by-ends you set them forth in their most beautiful Characters but Latet anguis in Herba you would shroud an old Pelagian Heresy under them You magnifie their condition as being free from actual sin but your purpose in it is to denie Originall Sin You say They are not born in sin First therefore I will shew what Original sin is and that it is in all men by Nature and then answer your Cavills For the better understanding of it we must know there were in Adam before his fall three things 1. The substance of his body and soul 2. The faculties and 3. The qualities of them that is to say the image of God consisting in a conformity of all his wiâ—l and affections and powers to Gods will Now when Adam sinned he did not lose the substance or faculties of his soul and body but the conformity of his will and Affections and powers to Gods will and consequently in stead of that comes want of Original righteousnesse and a pronesse to sin and wickednesse Now that this is in all mankinde by nature appears in Psa. 51 5. behold I was shapen in iniquity and in sin did my mother conceive me Eph. 2. 3. We are all by nature the children of wrath Gen. 6. 5. Again the Circumcision of infants under the Law proves something there was in the soul that ought to be cut away which God promised to do Deut. 30. 6. Likewise the Baptisme of Infants doth shew there is something unclean that hath need of cleansing which God hath promised to do Iohn 3. 5. Titus 3. 5. Ephesians 5. 26 27. The death of infants doth confirm it who die not ex necessitate naturae but ex merito peccati not out of the necessity of nature but for the punishment of Original sin for the wages of sin is death or death is the wages of sin Rom. 6. 23. now it cannot be meant of actual sin and therefore it must be for Original sin Which is cleer out of Rom. 5. 12 18. Your argument ab injusto that it is an hard thing to say that thousands are now in hell for Original sinne Who art thou that disputest with God Rom. 9. 20 if they be the children of Christian Parents there is hope of mercy though they die without the Sacrament of Baptisme because they are born within the Covenant If they be the children of Infidels we may remember the book of life which no man knows but God therefore we may suspend our judgement therein So it is we know whosoever is not found written in the Book of life shall be cast into the Lake of fire Rev. 20. 15. But a strange thing it is that this should be a hard saying to you if any man said so who deny the perpetuity of Hell fire You object Mark 10. 13. And they brought young Children to him that he should touch them This place makes against you it shews there was somthing in them that was to be healed or else they would not have brought them to Christ to be touched you confesse it is brought to prove the Baptisme of Infants and so it is not without reason for if they be born of beleeving parents as those were otherwise they would not have brought them to Christ to be touched and blessed then have they as good right to the Sacrament of Baptisme as the Children under the Law had to the Sacrament of Circumcision in regard the promise was made to Abraham and to his seed and to all that are afar of even as many as the Lord our God shall call Acts. 2. 39. You object Matth. 18. 2 with an absurd exposition of it For his Disciples striving for superiority his answer related particularly to their ambition that they should not strive for Superiority but be converted and become humble otherwise they should not enter into the kingdom of Heaven but let me ask you what then should become of them you should have done well to have expounded that also but it was not for your purpose Also the conference of Christ and Nicodemus Iohn 3. 4. This makes not on your side doth not Christ plainly tell him except a man be born again of water and the Spirit he cannot enter into the Kingdom of God He gives a reason for it in the next Verse That which is born of flesh is flesh c. Lastly you contradict your self fouly in this Chapter you say you denie not the Baptizing of Children with water to them that are free to do it and immediately you call Baptisme Iohns administration of water and say it was onely to last Iohns time and then to be made void CHAP. XIX It is the saying of the Apostle 2 Tim. 3. 13. That evil men and seducers shall wax worse and worse deceiving and being deceived Here we have it verified in you for here you are grown to such to such an height of impudence that you dare out-face a truth as apparent as the light at noon-day You say We have no ground from the Lord Iesus Christ by precept nor example to Baptize with water What say you to that of Ioh. 3. 5. before mentioned where our Saviour tells Nicodemus that except a man be born of water and the spirit he cannot enter into the Kingdome of God Likewise that of our Saviour himself Mat. 28. 19. Go therefore and teach all Nations Baptizing them in the name of the Father Son and holy Ghost Have we not examples for it also read Iohn 4. 1 2. Again can you answer to that of the Eunuch Acts 8. 36. And as they went on their way they came to a certain water and the Eunuch said see here is water what doth hinder me to be Baptised and they went both down into the water both Philip and the eunuch and he Batised him v. 38. The very name or signification of the word Baptisme from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may confute you moreover water is one of the parts of the Sacrament Is it not called the Laver of Regeneration Titus 3. 5. wherein Christ doth wash and cleanse his Church 1 Cor. 6. 11. and such were some of you but ye are washed c. Eph. 5. 26. that he might sanctifie and cleanse it with the washing of water by the Word