Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	baptize_v	jesus_n	john_n	3,386	5	6.8394	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97212	Caleb's inheritance in Canaan: by grace, not works, an answer to a book entituled The doctrine of baptism, and distinction of the covenants, lately published by Tho. Patient: wherein a review is taken, I. Of his four essentials, and they fully answered; ergo II. Dipping proved no gospel practice, from cleer scripture. III. His ten arguments for dipping refuted. IV. The two covenants answered, and circumcision proved a covenant of grace. V. His seven arguments to prove it a covenant of works, answered. VI. His four arguments to prove it a seale onely to Abraham, answered: and the contrary proved. VII. The seven fundamentals that he pretends to be destroyed by taking infants into covenant, cleeered; and the aspersion proved false. VIII. A reply to his answer given to our usual scriptures. For infant-subjects of the kingdom, in all which infant-baptism is cleered, and that ordinance justifyed, / by E.W. a member of the army in Ireland.	Warren, Edward, Member of the army in Ireland.	1655 (1655)	Wing W956; Thomason E856_2; ESTC R9139	117,844	134

were in the sea for though God wrought a miracle to divide the waters that Israel might march upon dry ground yet was it in the Sea As when a man hath been in a shoure of raine Is it improper to say he hath been in the rain because it is not proper to say he hath been dipt into a cloud I shall therefore refer this to the consideration of the most judicious of that Judgment of which there are many What ground of Reason there can be for such a construction as is made of that place by this Author and shall also leave that place Exod. 15.4 5. to be thought of as an example That when the Egyptians marched into the Sea they were baptized in his sence i. e. Dipt dowst and drowned but not Gods Israel take heed therefore of your too eager pursuit of Abrahams Seed who as they were then so still are baptized by pouring or sprinkling Fifthly In Page 10. the next place he brings for dipping is in Acts 8.38 39. Philip baptized the Eunuch they being both in the water he dipt the Eunuch as John did Jesus Matth. 3.16 Answ And much at one that is the Eunuch was as much plunged as Christ was plunged for they were neither of them so baptized It hath been already proved that Johns manner of baptizing was not by plunging but pouring out water and therefore that Text Matth. 3.6 stands for a cypher in this particular A man may as properly be said to go downe into the water and come up out of the water though not wet-shod as if he had been dipt all over So was Israel in the Sea properly and yet not dipt besides Philip was as much in the Water as the Eunuch and in that construction they must be both plunged but not a word is here of the mode of Baptism onely he baptized him the manner must be pickt out of other Scriptures which may be easily gathered from what hath been already spoken There may be other Reasons also given why it could not be by dipping as that the Eunuch was upon a journey travelling homeward and therefore neither he nor Philip provided with garments suitable for such a work it being accidental to them both For if it be a Gospel Ordinance it must not be done they being both naked for so it would have been an action of no good report contrary to Pauls rule And indeed take it in the most serious manner as now practised yet there is no shew of carriage or deportment suitable to the Majesty of the Gospel of Christ which may easily appear to any sober Christian whose eyes are not darkned by ignorance or blinde zeal For what gravity can there be for a Minister who is Gods Ambassador to the World 2 Cor. 5.20 to put off his shooe's and stockings and to lead a Gentlewoman by the hand into a River and throw her on her back Is this a deportment fit for Ambassadors that come from God whose holiness is such that will not permit a Woman to be uncovered or unvailed in the Church and shall we think then he will own such inhumanities Methinks the very naming hereof should be a sufficient confutation which is enough to make a modest face to blush Also considering that either Subject or Administrator and perhaps both may be of so tender weak and feeble constitution as they are not able to undergo the cold Many such considerations falls in that were it practised amongst Heathens that do by nature the things contained in the Law that very light amongst them would condemn it Sixthly He argues in Page 10. from Johns Baptism his work being to Baptize he remained near Jordan and afterwards at Enon near Salem because there was much Water in that place Ergo He baptized by dipping Answ It hath been already proved from Mark 18. with Acts 1.3 and Chap. 2.17 which relates to Joel the second That Johns Baptism was not by dipping but pouring out Water and therefore this cannot be the reason why he chose that place namely Because there were many Waters to dip Other Reasons must be therefore given as That because the work of baptising a whole Region was very great and John not onely baptising himself but very likely having made Disciples which he taught more immediately Luke 11.1 2. John 4.1 2. Matth. 11.2 3. Luke 7.18 as Christ did his Disciples He also might ordain and appoint them to the work that so when the whole multitude of people came together they might have each a share of the work and conveniency of place accordingly because there were many waters when other parts of the Country were very scarce thereof as not onely History but Scripture mention track Israels march from Egypt Surely had this Author of the Doctrine of Baptisms lived in Spain or in many parts of Zona-torida where they sell Water as we do Beer not having enough to drown a man in a Country he would have been of a more sober judgment Adding this also thereto That when John baptized a whole Region both men and women rich and poor either he must send out O●ders to all the Country ●o bring suitable Garments which the poor it is likely could not do or else promiscuously he must dip them naked or in such G●●ments as they wear the unworthiness of which practice is already shewn Therefore it is much to think that a person who pre●ends to Preach the Gospel as this man doth should be so purbsinde having his eyes shut against the truth But that God deals so by men in a way of Justice when they set up idols in their hearts he answers them according to their idol● Ezek. 14.1 3 4 5. a place by himself afterwards quoted though falsly applied Page the eleventh and twelfth contains his seventh eighth and ninth Arguments which may be all put together because all alike and the confutation of one answers the rest where he tells us That Baptism ought to be by dipping is proved from the nature of the Ordinance and from the Analogy it hath with the Death Burial and Resurrection of Christ many places he brings but to every little purpose And therefore I answer with Mr. Sidenham 1. That plunging cannot represent it is most clear for when Christ was buried he was not plunged into the Earth but laid in Josephs Sepulchre cut out of a Rock Matth. 27.6 which was the manner of burials amongst the Jews and if covering all over though in a Rock was sufficient to cause such a resemblance by dipping then had Christ been covered in a House or Coffin for three days it must also have been so resembled 2. Neither doth it answer to the mode of burying amongst Christians in Europe or elswhere For the Earth by which the person is covered is applied to the subject and cast upon him so that the applying of water to the subject in Baptism as John did in those places before quoted I indeed baptize you with water c. doth more

said to wash himself in a River though he only dips in his hand and casts water about him which is most frequent and usual both in our practice and acceptation of the word either in our vulgar or in Scripture dialect Were a man to wash his face or head must he needs dip it and so of any other part or the whole body But let us search the Scriptures Mark 7.4 Except they wash they eat not and Luke 11.30 They marvail at Christ that he had not first washt before dinner Is any man so void of reason to think that before the Pharisees sate down they plunged themselves And Christ who well knew what the word to baptize or wash signified gives them such an answer as relates to the powring out of water so washing onely the outside of things verse 39. Had their cups and platters tables and beds been dipt and so washt then had inside outside and every side been washt The word then hath a promiscuous acceptation some times taken one way some times another as Sidnam clears this Budeus Scapula Pasor Grotius do give the sense of the word Therefore to no purpose is this unlearned Authors Appeal to the Greek Latin and English Churches Though yet 't is considerable that he should acknowledge such as Churches whom his words and practice do so much cry down therefore I doubt his charity is much of the same nature with those of the late fifth Monarchy who though they would use the word of Protestant Churches yet they did look upon them but as the outworks of Anti-Christ which were first to be storm'd For there is scarce a Book extant of the Anabaptists but hath a touch thereof such is that Peece called The Storming of Antichrist which came out long since and others of the like stuffe Secondly he tells us that the phrase in which Baptism is rendered doth usually and necessarily import such a thing And therefore when mention is made of Baptizing 't is commonly translated in or into and therefore suits most with dipping and not that preposition with which suits most with sprinkling and when our translation tells us that Iohn Baptized with water he would correct it within water and instead of ye shall be baptized with the holy Ghost and with fire it should be rendred in the holy spirit and in fire Answ W● may see to what height ignorance is mounted when he that knows not what a preposition is shall undertake to mend translations what property of speech can there be in that phrase Mark 1.8 to say hee shall baptize you in the holy Ghost and in fire when the word is with is it possible for a man to be dowst drown'd or plung'd into the holy Ghost methinks he might blush to shew his ignorance But to make this clear let 's view and compare the place with Acts. 1.5 For Iohn truely baptized with water so Mark 1.8 I have baptized you with water and Math. 11. I indeed baptise you with water but ye shall be baptized with the holy Ghost and with fire would it not be strange to read it into fire considering also that these words relate to the pouring out the holy Ghost spoken of Acts 2.3 and there appeared unto them cloven tongues like unto fire and it sat upon each of them they did not sit in the fire but the holy Ghost like fire sate upon them and then in verse ●7 the Apostle Peter who very well knew what was meant by the word Baptize interprets it by Ioell 2.31 to be the powring out of the spirit prophesied of And thus when Christs tells them of their being Baptized with the spirit it appears to be meant of the spirits pouring out so that from hence its evident that Iohns Baptism was by pouring out water and not plunging into water or else it would not have been so conjunctively plac'd with the the manner of the spirits Baptism Iohn truely Baptized with water but ye shall be Baptized with the holy Ghost For as the pouring out the holy Ghost was the true Baptism of the Spirit so Iohn truely Baptizing with water was by powreing it out also let but any Englishman reade it that knowes but how to make sence of what he reads it must of necessitie gives a dash to all their plunging Let therefore such as have been deluded into so groundless a practice consider it and repent thereof A second paralell instance to confute this practice of dipping is that of Israels being Baptized in the clouds in the Sea 1 Cor 10. which by Paul the Apostle of the Gentiles as before Peter was of the Iews is called a Baptism and by what principle of reason or conscience can any man think that Israel was plung'd into either cloud or sea when the word of God tels us they marcht through the sea upon drie land Exo 14 22. the waters being divided yea Davids relating to this very march of Israel Psalm the 77.15.17 tells us that this Baptism which Paul so calls in which beleevers and their seed were Baptized was by pouring out water and not plunging into water For thus the word runs the clouds poured out water If men therfore will not harden their hearts against the truth and blind their owne eyes here is light enough to shew us what is meant by this word Baptize the Authoritie of Peter and Paul both eminent Apostles bearing witness to this truth yet wee must be deluded from the truth by ignorant men against not onely the very light of nature but of Scriptures also As for that other Preposition example which he brings in that page of baptizing in the Wilderness and in Jordan he tels us it would be improper to render it with the Wilderness and with Jordan and therfore would urge it to be as improper in that other place I answer the Reader may from hence also gather how sadly fit this man is for a minister who to make our practice speake nonsence doth not himselfe know what belongs to a sense For because the preposition with is by us maintained proper when it relates to the matter or manner therefore he would have it also as proper when it relates to the place as if I should say Master Patient hath baptized with the milpool with Dublin for in the milpool in Dublin 4. In Pag. 9. his next place he brings to maintain his dipping is that of Paul 1 Cor 10. already touched on they were all Baptized to Moses in the Cloud and in the sea not with the clouds and with the sea Answ Which is most proper to say Israel were Baptized by pouring out water from the cloud and by sprinkling from the sea or to say Israel was Baptized by plunging into the cloud and into the sea for then they must be all over-whelmed with both And David in the place before-quoted tells us it was done by pouring out water was it improper to say Israel was Baptized in the sea when they

done when we consider not the diffe●ence a●d nature of the Auditors to cleer which let us come to some instances suppose a Church be truely constituted of which a great part may be hypocrites such as were Judas Magus Ananias and Saphira Hymeneus Alexander Phyletus mentioned in the Scriptures all which were never true believers These all these or any of these becoming true Converts and such as truely repent of their wicked Hypocrisie is ●his a Doctrine fit to be applyed to them without doubt such a practice would quickly overturn the Authors dipt Societies If he be true to the principles of this Doctrine as by himself it is applyed or else his words do imply that such Doctrines of Faith and Repentance is to be preacht onely to such as are without the Church as if those that ●ere within had no need thereof when as we know they are Doctrines of the Gospel which is the kingdoms Gospel and belongs to such as are within as well as without the kingdom were I a Minister and should come amongst master Patients people and preach this Doctrine and apply it as he doth would he not think it very much knockt out of joynt in the application to tell them it is the duty of all who really repent and believe to be baptized doubtless there is no rational Christian but would so judge If therefore it holds in one it must hold also in the other for it is not persons being hypocrites or carnal that nullifies their baptism no though the Administrator and manner also be circumstantially corrupted and defective what if John had baptized onely by pouring out water which he did as shall be after proved when he should have plunged and dipt them as this Author doth The Ordinance had not been thereby null and void for want of that circumstance So on the other hand should this Doctor of dipping convert a Heathen or Jew and plunge him when he should have onely poured the water on him after the Primitive practice yet the baptism stands in force still yea though the Author so dipping be no true real but a pretended Minister as Ziphora's circumcising stood in force though she were a defective Administrator and this is the general sense of Protestant Authors that those Children or persons that receive Popish baptism by their Priests after they are really converted to the Faith of Christ ought not again to be baptized and yet we see they are as ignorant as heathens by what therefore is said it is apparent the forementioned Doctrine is not to be extended to all alike and though it be an undoubted truth amongst such as preach to the heathens in New-England or to such amongst our selves as are yet unbaptized yet it is not therefore a sutable Doctrine to such as have been before baptized either there or elsewhere And yet we see with what fury and heighth of Confidence this theam is prosecuted throughout all his book T is a like Argument with this When Christ sent his Ministers to preach and baptize their Commission was to go into all the World Therefore he that is a true Minister of the Word and Baptism must be an Itinerary preacher Augustus Caesar a Tyrant taxt his people therefore it is lawful for all Magistrates to tax their subjects which last hath been a Doctrine so raised by the Author in my hearing CHAP. II. Relating to the Administrator answered HAving examined the Doctrine and foundation let us come to survey the building to see what work is made there he goes to open and explain what is meant by baptism and so leads us to a new Text which indeed usually leads the Van Argument but is here brought in as a prop to uphold the Doctrine before raised Mat. 28.18 From which two places he hath ingaged to run through the whole Controversie of Baptism in four Essentials by him so called 1. The Minister 2. The Form 3. The Name into which 4. The Subject All which being laid down as so many Essentials if any one be wanting the baptism in his sense is made null and void we are therefore come to examine these several heads and first the Minister or Administrator p. 6. preaching Disciples go ye therefore but when he afterwards comes to explain his meaning who they are he speaks thus That Disciple that can bring down God to the soul and the soul up to God is a lawful Minister of baptism I shall therefore a little search into this unheard of qualification according to the place by him quoted first the persons spoken of had an immediate Commission from Christ Go ye therefore Secondly The persons sent were Apostles men in Office men of Gifts for the work Go teach all Nations baptising such they were that baptized in a way of office power and authority And because these therefore every man that undertakes to preach by a Gift either occasionally or intentively not having any Commission or Call thereto may baptize is this any lawful deduction or rather is it not the way to destroy the Ministry by this rule if there be twenty in the Church of which this Author is a labourer or Minister that can preach or talk rather as well as himself they shall therefore take his power of administring these Seals out of his hands When as both he and they are bound to desist from any such actions until they are duly and solemnly admitted into an office that capacities them for the work And the contrary is condemned by the Apostle 1 Cor. 12. Are all Apostles are all Prophets are all Pastors and Teachers c. And therefore God hath set every member in the Church to be useful to the body in his due place as are the members of the natural body and not one to intrude upon the other Consider further Secondly If that be all the qualification required for the administration of Sacraments before mentioned then may a woman be a lawful administrator for though the title of preaching Disciples reaches onely to the Males yet that kind of explanation will reach females What if such a one as Priscilla who was a Disciple should amongst many of her own Sex be an instrument to convert some to the Faith I hope it cannot be denyed but she brings down God to the soul is it therefore lawful for her to baptize there must therefore such a restriction be put upon the words as confines them to persons in office or else we are like to come to a strange kind of Reformation at last But indeed this kind of qualification though the full current of the words are rough and harsh yet may it well suit with their practice for though they lay much weight upon the thing it self called the Ordinance yet are they very loose in this which he calls an Essential namely the Administrator for if the Pastor or Officer be absent or sick but usually they have neither if the people do but desire such a brother to baptize and give the

lively represent Christs burial then dipping can To what purpose therefore is it for a man to heap up a multitude of Scriptures as this Author hear doth to make all sure when he is wholly mistaken in the thing and manner thereof and not one of those Texts proves that ever Christ was so buried Seventhly Page 13. he comes to his tenth Argument to prove Baptism by dipping namely because it holds forth a conformity to Christ in his sufferings So saith Christ I have a Baptism meaning his death and can ye be baptized with the Baptism wherewith I am baptized meaning his afflictions And this is set forth by dipping into water because when the Saints in the Scripture express their afflictions they set them forth by being in the depths Psal 130. Out of the depths have I cried And Isa 43.2 When thou passest through the waters they shall not overflow thee Therefore Believers are to be dipt all over into the water and as he is raised up again by the hand of the Minister it holds forth that so such souls shall be saved from all their affl●ctio s by Christ Psal 24.17 Many are the afflictions of the righteous but God delivereth them out of all And that this doth signifie our Salvation doth further appear 1 Pet. 3 ●1 Alike figure whereunto Baptism even s●ves us A●d Mark 6 16. He that believes and ●s baptized or dipt shall be saved Answ What strange Hieroglyphicks doth this Author make in the Water by dipping What stretcht inferences to make the Scripture answer his fancy let 's try the places If Christ calls his afflictions a Baptism doth it therefore follow That all Believers should represent it by plunging We know that many Christians never meet with such afflictions and such a practice to be so plunged would be a greater affliction then ever befel them and the place implies this to be in deep waters is an affliction or would this new Doctor have Believers do themselves a mischief to represent Christs afflictions Which of necessity thousands must do by this practice of dipping It is no hard matter to give several instances hereof Secondly What should such do to represent those afflictions of Christ that have not water enough in a Country except they should make deep Ponds or Vessels of purpose Did ever the Martyrs in Queen Maries days or the Primitive persecutions take that course and yet no doubt but they were as much baptized into Christs death and afflictions as ever this Author could be though with his practice he should give his body to be burnt to justifie the same Therefore let the judicious but impartially judge what strange doctrines this Laborer for dowsing brings What though David cried to the Lord out of the depths yet his head stil kept above water unless he will affirms that the promise in the place by himself quoted Isai 43.2 was not made good unto him When thou passest through the water it shall not overflow thee And though afflictions shall never quite overflow a childe of God yet by this doctrine the body must be dipt all over A strange resemblance The like we may say to that of 1 Pet. 3.21 by which he would prove That Baptism is a figure of Salvation though yet it cannot be by dipping under water because the Apostle calls it a like figure to the Ark But the Ark was never under water but always floating and so the persons that were in the Ark therefore if Baptism be a like figure then it needs no going under water for a signification For had the Ark been dowst under water the signification had been lost or at least not so clear By this therefore we may take the hint of an other Argument to prove dipping under water not to be the Scripture way of baptising Thus we may see how fully and apparently even his own Scriptures makes against both his Book and practice As to that other place Matth. 16.16 it is quite besides the business for it doth not prove Baptism to be a figure of Salvation onely he that believes and is baptized i. e. obeys the Gospel shall be saved Thus then his second Essentiall of dipping hath been examined with all his ten arguments upon which this Author of the doctrine of Baptismes doth build the whole stress and fabrick of dipping-grown persons with soe much heat and confidence and such slighting contempt of his opposers and upon the whole result it appears but as a bubble quickly broken Ergo dipping is no Essentiall CHAP. IV. His third head of Essentialls concerning the name into which persons are Baptized VVEE are come now to examine and look into this third Essentiall by him so call'd of dipping into the name of the Father c. as 't is by him opened page 14. 15. 16. and 24. in which hee tels us a person cannot be rightly Baptized into the name except he be able to give a distinct Accompt of the Trinitie of persons in their severall operations Let us therefore review those primitive and ' Apostolicall examples Answ The Baptism of Iohn none will denie but his Baptism and Ministerie was from God and so a Gospell-Baptizm did the persons he Baptized give this Account the contrarie is most evident and that they claimed a right to that ordinance as being Abrahams seed to whom the covenant was made therefore when the Pharisees came to be Baptized who lived not as Abrahams Children hee turns them back with a reproof think not to say within your selves you have Abraham to your Father for you are a generation of Vipers Had not the rest been receaved upon that consideration as Abrahams seed the reproof had not been suitable but no mention is made of their distinct knowledg in the mystery of the Trinitie Secondly had this been an essentiall then was Iohns Baptizm quite null and the Apostles also before Christs death for the third person was not so eminently known nor sent because Christ was not then glorified yea Iohns disciples never heard whether there were any holy Ghost therefore how could they beleeve in him and so confess him so distinctly and eminently Rom. 10.14 This further appears by considering the commission it selfe and the practice of the disciples thereupon the words of the Commission are goe teach all nations c. teaching them to observe whatever I command you In which something is to be taught before somthing after Baptism now that which is to be taught before is so much as capacifies them to be disciples for so our opposits give the Rendition of the words goe disciple all nations As a Child then may be a disciple when he first begins to learne his A. B. C. so may a Christian bee a disciple of Christ without such a high pitch of Knowledg into the mystery of the Trinitie For without all peradventure the Apostles themselves were ignorant thereof though Baptized when Christ first called them and were afterwards taught further by degrees for the Scripture tells us

inward or how else should there be any communion of Saints on earth Thus Hagars son though by nature born under a covenant of works was a Church member And he could call Abraham father as Isaac could though not under such a spiritual consideration for still the in-works of Adoption Sonship Justification and Sanctification have run by prom●se in a close hidden and spiritual way wo●king upon and changing the heart And though Isaac Jacob and the rest of the line were all born in sin as well as Ishmael and Esau yet the Promise takes time to work and brings in the Elect of God some later some sooner yea let us bring down this again to a parallel and compare it to the practice of M. P. Sure I am he cannot say that all he and others with him plunged upon their profession of faith are the real Adopted sons of God or real●y holy or really justifyed or sanctifyed that is spiritually But this they may say they are visibly such and some may be such also spiritually but who they be is unknown to man and yet all were alike by nature born in sin and children of wrath 2. And thus all those Scriptures Ephes 2.2 by nature children of wrath Rom. 3.9 none righteous no not one are answered This was also the equal condition of Paul David and the rest born and conceived in sin and yet as Abrahams seed they were interessed in the covenant then as believers and their seed are now We may then see how his heap of chaff cast upon the truth begins already to be blown away II. P. The second fundamental which he proclaims to the world that our practice overturns is stability in a covenant of eternal life for if all Israel were born in the covenant of Grace then all should be saved but there were but a remnant of Israel saved all the rest damned Isa 10.22 23. Rom. 9.22 And if so born they must needs fall away from Grace A. As stability in Grace is a glorious truth so neither doth this touch it For it onely makes the outward part of the covenant instable That is a falling away from their visible being in the covenant for as hath been said a man may be in the covenant yet not in the Grace of the covenant Thus Israel and all those Gospel hypocrites mentioned fell away but the election still remained so the branches that were in Christ Joh. 15. that bare not fruit were cut off and withered and thus all those Texts that speak of a falling away are to be understood The like now though many Apostates fall from the ways of God yet the covenant remains stable and the same for ever III. P. The third foundation he pretends to be shaken is the necessity of conversion and regeneration which is a Doctrine eminently confirmed by Christ in the Gospel for which he brings several Texts of Scripture but to hold a covenant of life to run upon the carnal seed of believers opposeth this for then when Christ said Except a man be born again ●e cannot enter into the kingdom of God Israel might answer that 's not true we have an interest in the covenant of Grace already and except ye believe that I am he ye shall dye in your sins they might say again that 's not true for we know another way ●o heaven then by believing and 1 Joh. 5. He that hath not the Son hath not life This error replyes there be thousands interessed in life without having Christ by carnal generation Thus far he with much more of the like stuffe with which he fills three pages together A. Neither doth it at all intrench upon this Doctrine as falsly suggested therefore to cleer this we are to consider first the ground of this mistake of his from whence it riseth as any man may easily see namely that the Doctrine of Conversion Repentance and Regeneration is to be preacht onely to such as are without the Church and Kingdom of Christ for his argument runs as taking it for granted that such as are the subjects of the kingdom are such in reality when as by the former distinctions it is most apparent that some are such visibly onely and some really 2. Therefore consider the Doctrines mentioned are part of that Gospel which is the kingdoms Gospel as Christ calls it and hath been ever preacht to the subjects of the kingdom so it was to Israel of old and though believers and their seed were taken into the covenant already proved to be of grace yet this Doctrine of the new birth was preacht to them which is abundantly cleer from Christs words to Nicodemus Joh. 3. a place by himself quoted Art thou a Doctor in Israel and knowest not what the doctrine of the new birth means implying That he shewed himself very ignorant when he knew not that which was preacht amongst Israel adding this also That the Ordinance of Circumcision so frequently used was but a Type of the Circumcision upon the heart yea the whole tenor of the old-Testament runs in such terms that cleerly shew their blessedness lies in repenting and turning to God in pardon of sin in setting their delight in the Laws of the Lord trusting in God and setting their hope in God the book of Psalms is full of it So also in those primitive Churches planted by the Apostles themselves who in admission of members had a better insight to the truth of grace upon the heart then any since and yet this Doctrine they preacht to the Church 2 Cor. 5.17 Rom. 2.29 ch 6.11.8.10 Gal. 5.19 Eph. 4.23 therefore such as think the Doctrines of Repentance New-birth c. should be preacht to the world onely may hence see their mistakes amongst which number Mr P. is one I shall still draw down the parallel to his practice which I judge to be a good way to convin●e our dissenting friends of their error can he think that all that runs in the same ra e with him I mean into the water that they have no need of preaching Repentance or the new-birth amongst them surely if that be his judgment he discovers more ignorance and weakness then ever Nicodemus did Therefore 3. Let us glean up his Scriptures The reproof that John gave the Pharisees was not for pleading a title to Abrahams covenant as his seed for it is evident he bapt●zed upon that accompt for had not the Pharisees claimed the Ordinances as Abrahams seed because the rest did so the reproof given them had been little better then non-sense but he checks them for their wickedness in not walking as became Abrahams children So also Joh. 8.32 The like also Luke 16. a place M. P. much delights to name thinking it makes for his opinion because Dives in hell owned Abraham as a Father and Abraham owned him as a son but yet for all that saith Mr. Patient he was damned A. There is none denyes but Abraham had more children damned then saved yet nevertheless such as

P. to say Christ should not be minded or known in that Covenant is as much as to say that Jesus Christ is not to be minded as Mediator for there is no other Covenant that he is Mediator of but that and if this be not a bird of prey that flyes in the Region of blasphemy Let God Almighty and his people judge Thus we may see what work ignorant men will make in preaching that have onely a little Conscience a great deal of Confidence and a great Concordance This place also notwithstanding any thing he hath said doth vote for the ingraffing of believing Gentiles and their seed into the covenant made with Abraham from which the believing Jews and their seed were cast out therefore Job 38.2 who is this that darkens counsel by words without knowledge CHAP. XVII 1 Cor. 10.1 2 3. with many other Texts cleered from his corrupt interpretation P. Pag. 120. THe next Scripture he faceth as intending to relieve it out of our hands is 1 Cor. 10.1 2 3. Moreover brethren I would not have you ignorant how that all our Fathers were under the cloud and were all baptized to Moses in the cloud and in the sea and did all eat of the same spiritual meat and did all drink of the same spiritual drink For they drank of that rock that followed them and that rock was Christ This is another Scripture made use of to prove a covenant of salvation to run in the flesh Rep. This Text was never pleaded to prove a covenant of life in the flesh for as we never affirmed such doctrines so is this Text impertinent for such a purpose but this we say that this Scripture is by us brought to prove the manner of baptising not to be by dipping so that we see he hath mistaken the door like a blind man groping in the dark therefore I shall wave much like stuff that follows upon it P. Pag. 120. 121. Israel was baptized to Moses a typical Mediator not to Christ which is a main passage to be noted and the covenant that Mose was Mediator of was a covenant of works and then he shews how the Law did type out in that administration our deliverance from sin death hell the devil and what resemblance it had of these things c. A. Though Israel was not baptized into Christ exhibited yet as Moses was a type of Christ so they were baptized into Christ Act. 3.22 2. The Apostle holds forth Israels Baptism as a Sacrament and brings it in with the Manna and the Rock which was Sacramentally Christ And compares these two to the Sacraments of the Church of Corinth who did eat the same spiritual meat and drink the same spiritual drink So that Christ was as truly held forth in Israels Baptism Sacramentally as in the Church of Corinths baptism and as much in the Rock and Manna amongst Israel as in the bread and wine in the Supper amongst the Church of Corinth 3 The Apostle by telling the Church of Corinth of Israels S craments and deliverances they injoyed from God they were all baptized and did all eat compares them with this Gospel-Church as an equal parallel to let them know that as they had equal priviledges so the same since in a Gospel-Church would bring down the same judgements as it did already begin to work for their unworthy receiving the Supper Now their priviledges being compared as equal and yet Israel being all baptized Sacramentally into Christ men women and children doth cleerly import that the infant-seed of that Church to whom this example is brought were also baptized into Christ or else the parallel could never hold so that what was done in baptising Israel ●o Moses as a typical Mediator was but a prefiguration of what should be done to Gods people Israel i. e. men women and children under Christ the true Mediator therefore this which he lays down mainly to be observed that Israel was not baptized to Christ is observed to be untrue And as for the manner of baptising either by sprinkling or powring forth water it is as fully held forth in this Text as before proved as that they used wine in the Supper But of this he speaks but little though indeed it is the main thing for which this Text is so often cond P. As to that where he tells us Moses was a typical Mediator of a covenant of works A. Then is Christ a Mediator of a covenant of works and then he contradicts what he affirmed in pap 127 where making Abrahams covenant to be of works he tells us that Christ was not now to be considered or eyed as a person interessed in that but a better covenant And how a covenant of works can stand with a Mediator or a Mediator with such a covenant is to me a paradox and not to be known I am sure on this side the water P. Those Teachers mentioned in Act. 15. that would impose a yoak upon the disciples necks were much like to those now who plead for Infant-baptism For they had no warrant for what they did A. He appears mistaken for our Ministers now neither plead for Circumcision nor Justification by works which was the main rock those primitive Churches by reason of the false teachers were like to split upon yea it is a thing note worthy that in all those primitive revolts from the truth the false Teachers did usher them in by preaching up Circumcision after the Law of Moses by which means they made rents and divisions in all Churches so that had not Infants been Church-members that were strongly riveted in their Parents affections it could have been no taking Argument to Parental-members to fall back to Judaism or any probable ground of hopes to incourage the false Teachers in their works for upon the strain of Anabaptists they might have done as they pleased with their children Circumcise or Paganize them for they were not to be of the visible Church til they were adult believers and so converted to the Faith by the word preacht And the very Text it self doth imply that children in the Primitive times were called Disciples or else how should it be called a putting a yoak upon the necks of the Disciples after the manner of Moses It was the childrens necks that bore the yoak Zipporah knew it right well so that it is apparent what he saith of our Ministery in comparing them to those false Teachers is but his usual way of reproaches in which he shakes hands with those false Teachers mentioned whose main work hath ever been to smite the shepheards that the sheep may be scattered and to extinguish their light that so their glow-worm shining may be seen in the dark But I hope the light of these times with the barking of the wolves now abroad will sufficiently discover them to be beasts of prey though they go mantled in sheeps cloathing P. p. 124. This being premised that Moses was a Typical Mediator and their baptism and the

grace he gives power yet Gods grace doth not lead man to destroy nature therefore when he comes to apply he abuses the Scripture it hath been before proved that dipping is not the way of Scripture-baptism Consider 1 Cor. 10.1 2. and compare it with the history was Israel plunged in the Red-Sea the opposers dare not say it if they have any Conscience And yet Paul tells us they were baptized and David in the place before quoted tells us how the clouds poured forth water the like appears from Act. 1.3 ch 2.17 with Joel 2. compared t is cleer that baptism was by pouring out water to intrude such a destructive practice is therefore against the Apostolical interpretation of the word and against the very light of divine or humane reason for shall we think that he that bids us put on as the beloved of God bowels of mercy and tenderness should be so hard a master to command us in the most sharpest seasons to be duckt yea an action that cannot be done in many Countries for shame harden not your hearts against truth any longer and be of a more tender hearted spirit to poor deluded Christians and do you that fear the Lord remember that you do not abuse your power God hath given to such licencious practice that would ruine the very foundations of the Gospel P. p. 164. Doth acknowledge there may be good people not of his opinion yet they are not to be lookt upon as a Church unless they will be dipt A. He hath before called us such as offer up our children to devils and can he have so much charity to judge such good people these are but terms of insinuations to gain the more upon such good people to bring them into his strain of discipleship He brings us again the example of Cornelius Lydia the Jaylor and then tells us the Church of Samaria was gathered by faith and dipping and to practice o herwise is contrary to Christ and the Apostles All which is before proved false and there is not a word in the Scriptures that saith as M. P. doth that the Church mentioned was gathered by dipping yea so to practice and apply it as he doth is to adulterate and so destroy the Ordinance Away therefore with such st●ffe t is abominable it is likely is it not that Peter could stand a whole day in a River to plunge 3000 souls or that Lydia should be duckt before she went home or that the Jaylor should be plunged in a deep River at midnight were Jesus Christ preacht to the Turks or Pagans upon these terms by some of those dippers or to the Jews upon their imbracing the faith it is the way to harden their hearts against the truth P. p. 172 173. He perswades Christians it is a sin to neglect plunging and if they have truely repented they will be drawn to practice all the commands of God and this amongst the rest or else they cannot be admitted as persons that have repented at all A. We may here see the mystery of iniquity in its workings It must Lord it in the Conscience or else it cannot stand thus did those Circumcision-preachers Act. 15. there was no salvation without it as here there is no repentance tr●e without dipping it is a sin to neglect it Christians look to your Consciences keep out such false-teachers who bring upon you greater burdens then Circumcision ever was Christs house will have no such washings and if you once let them into your Conscience possession will be soon lost P. p. 174. But some will say they were baptized in their infancy and shall such be kept out that are good people To which he answers that though many are good yet they live in a sin though it be a sin of ignorance to them for otherwise they could not be Christians But however the Church knows it to be a sin therefore they ought to be kept out and if any such be in that baptize their children they ought to be cast out A. The Reader may still see his censorious spirit wherein he flyes in the face of all the Ministers of Christ wounding their credit and esteem in the hearts of Christians For whosoever doth knowingly oppose their dipping and not ignorantly cannot be gracious so that either the Ministery must be ignorant or graceless And that their Church knows it to be a sin and therefore ought to keep out and cast out such as practice it A. I hope you shall have no cause to threaten such with casting out and if you speak in the name of all the Anabaptists when you say the Church knows it to be a sin I must then needs say they are as ignorant as your self though it is hard so to be P. In p. 176. he useth another way to make us yield up to his practice and answers an Objection that some do make that though it be an Ordinance yet many do rest in it and therefore its better not to practice it he grants that many do rest in them yet he would admonish all those that fear God to be conformable so was Paul Gal. 1.16 so was Peter when Christ bids him let down his net so was Abraham in sacrificing his son he disputed not and therefore he would have Christians suck in this as a maxim never to dispute a command and so he concludes his whole with Phil. 2 12 Do all things without murmurings and disputings A. We are now drawing to an end in all which we may see how many ways and wiles the Tempter hath to get within us he useth his weapons every way and comes so high now that it is a sin against Conscience to dispute it and it must be suckt down as a maxim which I could easily grant if it could be proved that either the subject or manner were commanded as it is by him practised But he that so sucks it in had as good suck down Ratsbane The instances brought are of such who had a cleer command for what they did from Christ himself hold forth therein nothing relating to dipping In fine we may say of his whole book it is nothing else but a lump of error and bitter revilings against the ways of God and Ministery of his word wherein he hath dealt like those unfaithful spyes that went to view the Land of promise who by the ill reports he makes disturbs the multitude and sets them a murmuring against Gods Joshuas that so his people may either retreat back to Egypt or run into Babylon His charge against us appears to be false the truth is cleered from the contempt and reproach cast upon it Reader I shall therefore commit thee to the grace keeping of our L. Jesus Christ And as for such who turn aside to their wicked ways the Lord shall lead them forth with the workers of iniquity But peace shall be upon Israel Psal 125.5 FINIS