Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	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

within Abrahams covenant for we cannot imagine that all the Apostles baptized were really called for the Sorcerer before mentioned doth sufficiently confute it therefore still he mistakes the question which is thus whether all that are called are really justifyed 2 Neither can it be reasonably thought that there were no hypocrites amongst those three thousand mentioned and that they were all so called as he speaks of but the Apostles intention was to let them know by what way they might get in to Abrahams covenant again from which both they and their seed were cut off Therefore Repent and be baptized for the remission of sin and ye shall receive the gift of the Holy Ghost For the promise is to you and your children c. That is remission of sins and the gift of the Spirit comes still in the way of Abrahams Covenant as it did before Gal. 3.14 Therefore if you will get into the way of the Spirits working you must repent and be baptized he doth not say that all baptized do really repent for upon the ground Mr. Patient goes none should be admitted to baptism but such as really Repent and are really called and really justifyed when as yet he forgets his own ignorance That he is not able to discern th●m Thus we have sifted all his cavils brought against this Text as not to countenance Infant-Baptism And upon the whole we finde it to be a tender of Abrahams Covenant in all the blessings of it even to children of visible believers either Jews or Gentiles Therefore the seal of that Covenant is their due Right and Priviledge P. The next Text is 1 Cor. 7.14 which he saith we abuse to make it speak for Infant-holiness Else were your children unclean but now they are holy God takes persons into Covenant two ways either by an external typical Covenant of Works as he did Israel and so a people may be said to be holy by separation as the carnal Jew being separated from the world and thus the vessels of the Temple were holy and the Priest were holy 2 Secondly A new-Covenant holiness when God writes his Laws in the heart and sanctifies their Nature and there is no other kinde of holiness that relates to the new Covenant but this Hypocrites may have this in appearance but the Elect onely have it in truth therefore it is impossible that a believers carnal seed should be so holy by Birth And no other sanctification the Scripture speaks of belonging to the new Covenant The other was abolisht by the death of Christ A. Whereas he knows no other holiness belonging to the New Covenant but real holiness it is rather an Argument of his ignorance then any confirmation of the truth of what he saith for that New-Covenant had such a holiness of separation belonging to it from Adam to Christ And it is the s●me that we have onely the holy things are changed yet so as that whatever Ordinance God hath given his Church now is holy Israel as separated from the world was a holy people so is the Church of God now Act. 10 13 28. 2 Cor. 6.17 Therefore the Apostle writing to the Churches as separated people calls them Saints or holy ones at Rome Corinth Galatia c. Not that they were all holy by an internal work of sanctif●cation for the Romans had many that were fallen to Judaism and Corinth had many profane persons amongst them yet as they were a Chu●ch they all carry the denomination of holy ones so that the Church stands upon the same terms of separation now as then from the world Therefore the casting out of the incestuous person was as one polluted and unclean which is opposed to such a holiness as makes a person fit for Church-Communion Thus also it was with Israel when there was either a Moral or Typical uncleanness they were cast out as not fit for Communion thus the bread and wine in t●e Lords Supper and water in baptism are holy by vertue of separation or institution thus the function of the Ministery is holy or else every man might preach baptize and administer the Supper alike And notwithstanding ceremonies are abolisht yet a holiness of separation by vertue of divine institution remains still or else the word of God were no more holy then another Book Nor the Gospel-Sabboth more holy then another day thus are the Infants of a believer holy else were your children unclean but now they are holy yea let me add that it is impossible that any man can be found in the faith and amongst the rest Mr Patient for one either to Scripture Sabboths or Gospel-Ordinances except they grant a holiness of separation both in persons and things P. The words are grounded from Ezra 9. and Deut. 7. It being an express Law for a Jew not to marry with a stranger therefore they were to put away their strange wives because not lawfully marryed and the children that were born of them were to be lookt upon as illegitimate The Church upon this writing to the Apostle to be resolved whether such of them a● had unbelieving yoak-fellows might dwell together and whether it was not unclean or unlawful To this he ans●ers Let them dwell together b●cause now there being no Law against it the marriage was therefore justifyable and the unbelieving wife is sanctifyed to the believing husband that is set apart by the Law of marriage to him onely else were your children bastards but now they are lawfully born A. There is no such thing mentioned in either place that their children were Bastards Then had Moses son by Zipporah the Egyptian been a Bastard yea the contrary is evident because the Scripture calls them wives And is it not a wilde expression to call her whore that Gods word calls a wife And would it not be as strange to think that so many Priests and Levites should be whoremasters which yet must be if such an interpretation were true as Mr. Patient gives But therefore the ground of putting away their strange wives was because Israel was a separated people and so not to have any affinity with strangers And though it was Israels sin to many a stranger yet it was not their sin to match with an Israelite which had it been whoredom the very light of nature would have condemned it besides this scruple did not lye betwixt Jew and Gentile For this was a Gentile Church a people converted from heathenism to profess Christ They had therfore no ground to think that the marriage they had before conversion was unlawful And had the taking in of the believer into communion with the Church made the unbeliever a whore or a whoremaster and the children bastards or had any such ground of scruple been given it had been enough to have frightened the heathens from being Christians It cannot be therefore that any dis-satisfaction sh●uld rise in their spirits from those Texts by him quoted considering also the nature of the phrase the wife should

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