the Vine untill that day when I drink it new with you in my Father's Kingdom And I query if that was not made good on the Day of Pentecost when scoffingly yet truly like Caiaphas in another case several Spectators said of the Disciples They were full of New Wine which was the beginning of the Restauration of that Kingdom of God to Israel that the Disciples a little before so weakly queried after In short The Father's Kingdom is within Luk. 17.20 What was that Fruit then that was to be drunk anew in that Kingdom Certainly it came from himself the true Vine and must be of a Spiritual and Inward Nature like to the Kingdom To conclude If Bread and Wine be but a Sign And if things signified ought to resemble their Signs And if Spiritual Bread and Wine mostly answer those Visible Signs And if they are to be had in the Kingdom of God And if the Kingdom of God be within And that who eat not that Bread and drink not that Wine have no Life in them Then because the Apostles had Life Eternal in them and we a measure of the same in us Christ the Heavenly Bread and Flesh and Wine Blood was then and is now come and consequently the Shadows of those good things as to any Institution were and are at an End And as there is but One Spirit and One Lord One Faith One Baptism One God and Father One Heavenly Kingdom One Holy Body So but One Bread and but One Cup and but One Communion and Fellowship and that is with the Father and the Son by the Holy Ghost But here as in the case of Water-Baptism it will be objected why were they then afterwards used Answ The Practices of good Men though in things temporary are many times to greedily received and too long doted upon by those who desire to be reputed their Followers Any thing once becoming customary is hard to be left Several Jewish Ceremonies the Holy-Ghost thought fit to be dispensed with for a Season that were never to be perpetuated But what has our Adversary and the several sorts of Protestants in the World to do with Baptism and the Supper and deny that Qualification and Commission the Apostles had They will never stand our Enquiry about their Call which they know we have great Cause to scruple indeed to deny For all must or should know that it was either Immediate or Mediate and Successive If Immediate then they must necessarily confess to a Commission upon Inspiration then Quakers If Mediate and Successive then either beside the Church of Rome or through the Church of Rome Not beside the Church of Rome because she cannot prove any regular Ordination or uninterrupted Succession either as to Faith or Discipline If through the Church of Rome then they own the Ordination of a Church they renounce and grant Her the Keyes whom they have writ against for these six score Years under the Name of Whore of Babylon and Mother of Harlots and all Abominations of the Earth Can that which you account a corrupt Fountain bring forth clean Streams Will Men seek Ordination at the hands of that Church they resolve to employ it against Has she forfeited her Religion and not her Power When did ever God make over his Authority by such an Entail If Mens Errors and Vices do not un-minister them It will follow that they may be Ill Christians but very good Ministers For Shame never renounce the Roman Church as False if her Ordination must be True For what has Power to make a Minister must be allowed to have Power both to instruct and conclude him in what he is to minister Wherefore never let any own her to have Heaven's Keyes of Church-Authority and then deny her as Heretical For where-ever any Church or People are truly such that Church or People have thereby forfeited all Right thereunto And as the contrary Opinion has long enricht the Popes Coffers so the Unwary Concessions of some certain Protestants thereto have too evidently given away a great share of that good old Cause I have dwelt longer upon these Particulars then my Adversary's Weakness could deserve at my Hands but their Information hath induced me to it who are assaulted by the envious Endeavours of our several Adversaries that daily seek how to mis-represent us and our most Evangelical Principles CHAP. IV. His third Chapter examined which consists of the Holiness of Times Places Things and Persons under the Gospel §. 1. Of the Sabbath-Day His Accusation is that these Familists and Quakers put no Difference between one Day and another the Sabbath no more then another Day That many times they follow their usual Trades on a Sunday Answ What the Familists did is nothing to us if they did so But sure I am he has abused the Quakers For 't is well known that in what Country soever they live they follow the Practice of the Apostles in Assembling together on the first Day of the Week They do it constantly and reverently Who most prophane that Day the Quakers or the Sons and Daughters of the Church of England Their Feasts Drunkenness Wantonness Gaming and other Recreations as they call them are so many Demonstrations to help every common Understanding to a Resolution in the Point And to say That we many times follow our usual Trades on that Day is a plain Untruth the whole World knows better though we do not Judaize For Worship was not made for Time but Time for Worship Nor is there any Day Holy of it self though Holy things may be performed upon a Day But he tells us yes For the fourth Commandment being as Moral as the rest and that requiring a Sabbath-Day the Sabbath-Day is perpetual also Answ But this hurts us not since the Jewish Sabbath is not observed by the Church of England But if a Sabbath-Day be Moral because mentioned in the fourth Commandment Then because the Jews seventh-day-Sabbath is there particularly mentioned Their Sabbath must be only Moral and consequently Unalterable But he sayes No For that the Apostles and succeeding Church of God may very reasonably dispose of us in matters of this Nature And it is obligatory from the Ten Commandments every one of which is moral and binds all Christians still and therefore the Church of England though these rebellious Quakers disown their Mother doth make it part of her Liturgy Answ If it be as Moral as all the rest as it must be if it be Moral because of its being there they could no more dispense with it then with any of the other Commandments To call that Day Moral and make it Alterable is Ridiculous 'T is true the Apostles met upon the First Day and not on the Seventh but as that released us from any pretended Morality of the Seventh so neither did it confer any Morality upon the First yea so far were they from it that not one speaks any such thing but Paul much the
Light and Lamb that taketh away the Sins of the World not only to take away Sins past through Remission but Cleanse from the Nature Root and Ground of Sin by His Holy Blood which sprinkles all Consciences that wait and walk in the Light the Just Man's Path from Dead Works to serve the Living Lord God in Uprightness for ever For this Cause are We brought out into the World behold the Vessel we are embark'd in our Lading and the Country we make for The Vessel Truth the Lading Faith and Good Works Our Souls the Passengers and the Country the Land of Everlasting Rest This I could not but present you with that no Endeavours of our Enemies may be able to lodge a False Character of us and our Principles with you Though I must faithfully tell you that I should wrong my own Reason as well as your Judgment and speak against my Conscience too if I should let in one Thought of this Man's Ability to do us any great Mischief with you for out of no Insult but in Real Truth I take Him for a very Unskilfull Pilot on our Coast a Man unacquainted with our Concerns and a most Incompetent Person for an Antagonist Accept for I can ask no Excuse for my Plainness I have not fawned I never could and now much less These Matters not only deserve but require greatest Plainness And Men that believe they shall have to do with God after they have left having to do with Men ought to act with greatest Circumspection and Sincerity Remember your Original remember your End and know assuredly that but Breath is in your Nostrils and for every Deed done in this Mortal Body whether it be good or whether it be evil will God the righteous Judge require an Account from You before his great Tribunal where may you all be able to answer with Joy I am Your Faithful Friend William Penn THE CONTENTS CHAPTER I. HIs Epistle considered page 13. CHAP. II. His Comparisons of us with ancient Hereticks considered p. 21. CHAP. III. His Comparison between us and the Familists p. 30. Of Christ's Ministration p. 31. Of Revelation p. 37. Of Miracles p. 40. Of Forms of Prayer p. 43. Of Baptism p. 45. Of the Supper p. 57. CHAP. IV. Of Holy Dayes p. 63. Of Holy Places p. 67. Of Tythes p. 72. Of Gospel-Ministers p. 81. CHAP. V. That Quakery is not Saduceism as charged p. 88. CHAP. VI. The People called Quakers not inconsistent with Government p. 92. Swearing not lawful to true Christians p. 96. CHAP. VII Of the Nature and Sufficiency of the Light within p. 101. CHAP. VIII Of Lyes and Slanders promoted by him against us p. 110. CHAP. IX Of Perfection p. 114. CHAP. X. Our Wayes of Conversion Scriptural and justified p. 117. The Conclusion to the Justices of the Peace p. 131. ERRATA READER SOme Faults have escaped the Press which thou art desired to Excuse and Correct the Book otherwise asks and I hope needs neither Page Line Error Corrected 13 14 he I 35 5 and who 44 26 it be it to be 66 1 I I should 67 9 any any thing 71 28 a House Houses 91 28 object and Faith and blot out and Faith 98 19 to to be  26 their his 100 22 Affirming Affronting 107 25 Jo. 1.1 Jo. 1.1 5. 112 1 was done was not done Wisdom Justified OF HER CHILDREN From the Ignorance Calumny of H. HALLYWELL CHAP. I. His Epistle considered THe Adversary we have to do withal begins his Dedicatory Epistle thus The daily and Numerous Encrease of the Heretical Generation of Quakers in these Parts made me a little more then ordinarily inquisitive into their Doctrines and Perswasions which â—â— found not only Destructive of Civil Government but Religion it self 'T is natural with Ignorance to be Proud and Envy to slander His Enquiry has been at our Adversaries Door not ours They that read him and those Books that lately came out may know his Informers without further Cost But Book-Robbery though to Untruth is an old Priest-trick If his Sort of rendring us Unconsistent with Government could incense the Civil Magistrate to our Destruction we know very well Traducers would not be wanting Truth has never been persecuted under that Name Heresy is an old Blot the Devil has cast upon it that it may become suspected with the Simple And Christians were of old worried in Beast Skins Such Coverings the present Heathen Spirit has provided for us But as we cannot but bless the Name of Almighty God that he has brought us to the Knowledge of his good old Way of Truth in the Inward Parts So do we affirm it to be neither averse from Government nor destructive of Religion right Government being according to it and pure Religion being to keep our selves Unspotted from the World and to do or suffer which we have ever done and God knows to that is the Tendency of our Holy Principle to wit Moderation Justice Industry Temperance and Upright Conversation But the true English of this wicked Suggestion is no more then this The Quakers and their Perswasion are inconsistent with Will-Worshippers Hirelings Men-Pleasers Persecutors Oppressors They give the World an Alarm for these things and Round their Ears with the Necessity of walking in so streight and narrow a Way as gives great Disquiet to the Libertin and brings the Priests Qualification into great Question and his Trade into absolute Danger No wonder then so many hard Names are cast upon us to deter such as are unacquainted with us and beget Scruples in them that are Well disposed to us However this Contentment his Paragraph gives that notwithstanding all this Opposition we daily and numerously encrease for which my Soul is greatly glad and my Knees bow to the God and Father of our Lord Jesus Christ that he would continue to prosper and speed his own great Work of Redemption in the Earth But he goes on For what else can be expected from them who deny the Scripture to be the Word of God and Rule and Guide in matters of Salvation Answ We do not deny the Scriptures to be the Word of God and Rule and Guide in matters of Salvation out of any Undervalue of them but from that reverent Regard we have to Chrâ—st the Great and Eminent Word who was with God and was God by whom all things were made Who is the Way Truth and Life the great Prophet Judge Law-giver and Priest to his People whose Lips preserve Knowledge He is the New Covenant Rule and Judge and without him we can neither understand nor believe the Scriptures as we should do Nay so far are they from being a Rule c. that a thousand Cases may happen wherein they cannot be a Direction to us Nay they may be burned drowned torn lost mistranslated added to diminisht Men may be robbed of them imprisoned from them but none of all this can or ought to be said of the Great Gospel-Rule
let the first hold his Peace For when it pleased God to REVEAL his Son in me For I neither received the Gospel of Man neither was I taught it but by the REVELATION of Jesus Christ If any be other-wise minded God will REVEAL it to him As I said before so again Who uttered these excellent Sayings and for what End If no Inspiration no Understanding If no Revelation no Knowledge And if the Spirit cease to teach as it can never teach but by Inspiration or Revelation then the Administration of Christ and his Apostles is ceased indeed And so not the Quakers but their Adversary overturns the Gospel-Ministration as begun and preached by Christ and his Apostles And be it known to all the World we think Revelation no Disgrace to our Cause Parrats may learn Scripture but can never experience it And those know little better who know not by Experience They are unprofitable Canters indeed who confidently talk of what they never felt and Idle Boasters who bo◠up themselves unto the Reputation of Ministers and Christians with a loud talk of their Travels Tryals Inspirations and Experiences whom they plainly mock in their Posterity concluding all blind because they cannot see In short Let it be the Character of the despised Quakers and we glory in it that all the Councils Synods Universities Doctors Scholars and the most Unanimous Decrees Learned Books and what ever the Power and Art of the Spirit of Man can produce will never be able to give or rule that true Faith which overcomes the World For that which may be known of God is manifested within Man And though outward Records may testify of and direct to that Unerring Light and Spirit by which Man comes both to know God and to be made conformable to his heavenly Image yet nothing below the Discoveries Convictions and Effectual Operations of the Eternal Spirit can give Man the certain Knowledge of God nor that daily Ability by which alone he may be enabled to obey him But he opposeth to us Miracles and Reason insinuating that we have no more of the last then the first and therefore not to be believed To the first I say we pretend to no other Religion then what was professed and practised by the Apostles and therefore need no new Miracles after that Manner to confirm that which has been confirmed by Miracles already especially by those who believe those Miracles And to deny Revelation where there are no Miracles is to discard many of the Prophets and to deny the Pouring forth of the Spirit upon the primitive Christians But above all hear the Man's Interpretation of Deut. 18.22 When a Prophet speaks in the Name of the Lord if the thing follow not nor come to pass that is saith this horrible Perverter of holy Scripture if he do no Miracle whereas the Verse intends no such thing Is this to rant over the Quakers for Idiots as if he were some Doctor of the Chair that where the Scripture speaks of Prophecy he should render it Miracle as if he that is a Prophet is a Worker of Miracles and that Miracles and Prophecy are equivalent But Argumentum ad hominem let us see how it will hold He that is a true Prophet must necessarily work Miracles But the Priests of England cannot work Miracles therefore the Priests of England are all False Prophets A true Conclusion yet false Premises A Paradox Now for the Reasonableness of our Doctrine He thinks a very mean Capacity can find none in it for how should there be any Reason in what they teach when they themselves sayes he deny the Use of Reason But none have less then they which pretend to so much This Man dares swagger for Reason and yet cryes out Heresy as soon as he sees it His Reason is the Authority of his Church The SAY-SO of some University Doctor finally The Workes of some learned Men and offer never so much Reason Conscience against them and your Reason is Sophistry and Conscience Enthusiasm The justest Separation in the World is with such but Schism and which is the last Stratagem such Persons must be Enemies to Caesar But I may say of those Men as Heraclitus said of their Fore-Fathers If blind Men were to judge of Sight they would say Blindness were Sight God is the Fountain as well of Reason as Light And we assert our Principle not to be without Reason but most Reasonable Whence it is frequent with us in our Reproof of Cruel Men to say they are Unreasonable whether it be to Man or Beast making good what the Prophet saith For his God doth instruct him to Discretion and doth teach them Again Come let us Reason together And Tertullian will have the first Verse of John thus rendr'd In the Beginning was Reason and that Reason was with God and that Reason was God by that were all things made c. And this seems no forreign Interpretation for in the 10th Verse of Jude we have sensual Men not having the Spirit called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unreasonable Creatures according to which the Apostle Peter speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that askes Reason ready to give it Thus much to overlook our own Translation in Paul's second Epistle to the Thessalonians where he calls such Unreasonable Men that have not Faith concerning Reason So that it is very evident by our Adversary's denying and the Quakers asserting an unerrable Principle to be in Man and the Refusal of the one and the Readiness of the other to be governed thereby not the Quakers but their Enemies are Unreasonable both in their Faith and Practice §. 3. Of Forms of Prayer Our Adversary spends two or three Pages in proving the Necessity of Bodily Worship and he doth it so lamely that if it were so much my Judgment to deny it as it is to practise it I know nothing he has said to encline me to it This he makes an Introduction to that Agreement he sayes there is between D.G.H.N. and the Quakers in their mutual Renouncing both Bodily Worship and Visible Ordinances For Bodily Worship I need say no more then that our publick Meetings judge him guilty of great Dishonesty For his Visible Ordinances we shall proceed to consider them The first is concerning a Form of Prayer hear him With the like silly and weak Confidence they exclaim against Forms of Prayer wheras our blessed Saviour taught his Disciples a Form Math. 6.9 After this manner therefore pray ye c. And least sayes he we should think that this was only a Pattern Saint Luke Chapt. 11. expresses it when ye pray say Our Father c. that is do it in these Words Moreover John taught his Disciples and one of Christ's Disciples desired that he would teach them where we are told first that John delivered a Form of Prayer to his Disciples 2. That Christ's Disciples besought him that he would also give them
some Form of his making Answ But can this Man have the Vanity to plead the Necessity of the Use of this Form much less of those that are of Mens Invention and Appointment from those Quotations Has his Religion brought him no farther Can he believe that Matthew writ by the holy Ghost and yet imply an absolute Reproof in his so much more commending Luke's account which he thinks requires the express Words and not others like them But let it be considered that this was a time of Infancy and that it was before the more full pouring out of the Spirit is certain and that they knew not Gospel Prayer as afterward is undeniable Besides It is either Sufficient or it is not If Insufficient it reflects on Christ beside who can supply its Defect If Sufficient why do you use any other What ever it is upon our Principles you must confess it be a setting of your Postes by God's Postes your Invention by his Institution It is meer Deceit to attempt the Defence of the Popish English Mass-Book from Christ's Prayer Prove your Forms to be of Divine Institution and that God by his Spirit now requires them and the Debate will end otherwise we reject the Allusion as improper and incoherent The Spirit is not confinable to set Forms though in times of Ignorance he hath administred Comfort in them by those who were sincere and knew no better But Forms are not therefore to be perpetuated for that were to obstruct the more free Operation of the Spirit and our Expression by it It is at best but a State of Weakness to be condescended to but never to be pleaded for God's Spirit will be unlimited as well as the Words he prompts us to must never by another be confined §. 4. Of Baptism He sayes we both deny Baptism by which I understand Water because Christ finding it among the Jews adopted it into his Religion a Ceremony neither burthensome nor offensive and the only Door set open under the Gospel for Salvation For which he brings three Scriptures Matth. 28.19 Go and teach all Nations baptizing them in the Name of the Father c. To the same purpose by Mark Chap. 16. v. 15 16. And Christ's Saying Joh. 3.5 Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of God Answ If Baptism was ever Jewish as our Adversary grants then because Christ came to end all Jewish Ceremonies Water-Baptism can bear no Evangelical Perpetuity And if it should be objected that it was used after the Pouring forth of the Holy Ghost I answer so was Circumcision Vowes Purification Forbearing to eat things strangled and Blood And the common Practice of Christendom so called sufficiently tells us what is become of those Observations Using and Instituting are two things The Apostles condescended where they never commanded In the two first Scriptures which contain a Commission there is no Water mentioned That there is a Baptism of the Holy Ghost I hope all will grant That such a Baptism admits of no outward Water is plainly implyed And that it was the Baptism of the Holy Ghost and therefore not of Water which Christ intended I will briefly prove First this Commission was some of the last Words Christ spoak that it is to be fulfilled is certain that they could not do it without Power is clear that neither of those Chapters mentions any such Endowment must be granted Whether then must we go to fetch that Account here omitted I would desire my Reader to turn to the first Chapter of Luke's Acts of the Apostles where we shall find Christ's last Words to his constant Followers thus left upon Record And being assembled together with them he commanded them that they should not depart from Jerusalem but wait for the Promise of the Father which saith he ye have heard of me For John truly baptized with Water but ye shall be baptized with the Holy Ghost not many Dayes hence When they therefore were come together they asked of him saying Lord wilt thou at this time restore again the Kingdom to Israel And he said unto them It is not for you to know the Times or the Seasons which the Father has put into his own Power But ye shall receive Power after that the Holy Ghost is come upon you and ye shall be Witnesses unto me both in Jerusalem and in all Judea and 〈◊〉 Samariah and unto the uttermost part of the Earth And when he had spoken these things while they beheld he was taken up and a Cloud received him out of their Sight Now if the Promise of the Father was the Pouring out of the Holy Ghost and if the Pouring out of the Holy Ghost be the Baptism of the Holy Ghost and that the Baptism of the Holy Ghost was that which qualified them to be his Witnesses as the whole place fully proves Then Go and teach all Nations c. in Matthew and Go ye into all the World in Mark must not have been spoken before these Words in the Acts at least not to take place till they themselves had been baptized with the Holy Ghost and consequently the Baptism mentioned in that Commission must not have been a Water-Baptism as John's was but that of the Holy Ghost which they were to be baptized with so that the Order of the Words at least in Execution if not in Expression must have been this John indeed baptized with Water but ye shall be baptized with the Holy Ghost not many Dayes hence Then go ye and teach all Nations baptizing them in or rather into the Name of the Father Son and Holy Ghost And lo I am with you alwayes unto the End of the World Nor is this incredible when we consider without their so baptizing it had been utterly Impossible for them to have turned them from Darkness to Light and from the Power of Satan unto God And doubtless they might as well baptize with the Holy Ghost as reconcile by the Word For where the one was the Power of the other could not be wanting For the third Scripture though Water be mentioned yet what Water will be the Question That it is not meant of outward Water I offer several Reasons 1. To be born of Water and of the Spirit is no more then to be born of Water or of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here explicative For were it otherwise and that by Water were understood External Water this Absurdity would inevitably follow that the Soul of Man which is Spiritual and Internal could in part be regenerated by Water External and Elementary But this place is excellently unfolded by that notable Passage of the Apostle Paul in his Epistle to Titus Not by Works of Righteousness which we have done but according to his Mercy he saved us by the Washing of Regeneration and Renewing of the Holy Ghost where we not only have the WASHING of Regeneration to parrallel being born again of
Water which say we must be as Spiritual as the NewBirth it produceth but also the Renewing of the Holy Ghost to answer being born again of the Spirit That as the washing of Regeneration or Renewing of the Holy Ghost are Synonymous or Expressions to the same Purpose so being born again of Water or being born again of the Spirit are equivalent But if our Adversary will have this Water to be material in Honour of his Baptism Let him never refuse the like Liberty to us in Construction of that great Water-Baptist's own Words But he shall baptize you with the holy Ghost and with Fire that is material Fire My Judgment is if that were the Church of Englands Baptism he had never been her Son though such Sons are ready to Christian many with that Fiery Baptism But if such an Interpretation be absurd let him not esteem his own Rational And if it must be the holy Ghost or Fire then let it be Water or Spirit for indeed they are but so many Words intimating the various Operations of one Divine Power In short John was but a Forerunner therefore not to be perpetuated He was the Water but Christ the great Spiritual Baptist The Former to decrease the Latter to increase And the least in Christ's Kingdom which is not of this World is greater then John not then his private State but outward Administration Paul whose Commission was larger then any Priests in England tells us He was not sent to baptize with Water but to Preach And instead of enjoyning the Practice of it upon others he thanks God that he baptized but very few himself which surely he had never done if it had been part of his Commission or the durable Baptism of the Gospel For he had just Reason to suspect some disaffected would make that Ill-Use of his Liberty that it was to ingratiate and set up himself being conscious that he had no Authority for what he did This he further gives us to believe in that pertinent Passage to our Purpose There is One Body One Spirit One Lord One Faith One Baptism One God and Father of all If more Baptisms then one then more Bodies Spirits Lords Faiths Gods and Fathers of all who were above all and through all and in them all unto whom Paul wrote If this be absurd and that there is but one Baptism I hope it will not be denyed to be that of the Holy Ghost which is both most suitable to the Evangelical Ministration and the peculiar Baptism of Christ Jesus our Lord. I shall touch upon one Passage more The like Figure whereunto even Baptism also doth now save us as our modern Translation has it From which though our Adversary would infer that Water-Baptism is to be used as co-assistant with the Answer of a good Conscience to Salvation I doubt not unanswerably to mantain from it our foregoing Assertion This Verse admits of various readings in ancient Copies and diverse Interpretations by learned Men. We shall a little disquisite the matter that he may see we shall not refuse Learning where it may perform the Office of an honest Servant not an Usurper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the modern Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustin has it Vos and our old Books saith Zegerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Vatabalus makes the truth relative to the Type Flood And saith Grotius Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est communis utrique relatâ— i. tam figurae tribuitur quam rei per figuram significatae signifiing Type and Antitype or the thing signified by the Type Erasmus hath it cui nunâ— simile sive respondens Baptisma so that Baptism may answer as the thing typified not another Type 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Dr. Hammond a famous Man of the English Church is certainly best renderd Antitype yet there be â—wo different senses sometimes Contradiction thus Zenophon and Hesychius Then Destruction was by Outward Water now Salvation by Inward otherwise pro or in lieu of another as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that supplies the Consul's place so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in an old Coppy in Oxford is the Ark inward supplying the place of the Ark outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Capellus understands to be Baptismum internum quo fimus mortis resurrectionis Christi participes Hujus interni baptismi typos aliquot habemus in V.T. imprimis autem arcam diluvii et arcam Noae By Inward Baptism we are made Partakers of Christ's Death and Resurrection Of this Inward Baptism we have several Types in the old Testament of which Noah's Ark was one Grotius refers us to these Scriptures for an Apostolical Exposition Rom. 6.3 4. Ephes 4.5 Gal. 3.27 Col. 2.12 all which refer to Man's being baptized into Christ's Death his putting on of Christ and to the One Lord One Faith One Baptism And indeed Beza shewed them the Way who will have it that the Baptism which answered to Noah's Ark was not material Water but the Power of Christ within wich preserves us cleansed and enables us to call on God with a good Conscience Nor is Doctor Hammond of a different Judgment in this Case who not only will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Antitype but the Baptism that is that Antitype answering to Noah's Ark to be the Inward Washing of Men's Consciences from Pollution and delivering them from the Deluge of Sin and Destruction Not only from all this do I conclude the Baptism mentioned in that place to be the Antitype or Truth answering to the outward and typical Salvation of Noah's Ark but for those Reasons which were with me before my Perusal of these Authors and which I shall now briefly offer First If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were but a Type or Figure one Type would answer another which is not proper 2 dly It were both to suppose that the Gospel were a State of Figures which is the Substance of all and of such Figures too as are less demonstrative or significant for what is that Sprinkling Baby-Baptism for Dipper or dipped I suppose our Adversary to be neither to the Worlds Deluge and Noah's Ark. 3 dly The Baptism in the Text must be such a one as hath Efficacy enough in it to save which outward Water can't do Besides the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or saveth hath Relation to Noah's Ark wherein the eight Souls were saved Therefore the Antitype or Truth answering to That as Type 4 ly It is such a Baptism as saves by the Power of Christ's Resurrection answerable to Rom. 6.3 4. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his Death that like as Christ was raised up from the Dead by the Glory of the Father even so we also should walk in Newness of Life 5 ly And this the Parenthesis in the Verse undeniably proves