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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	call_v	justify_v	sorcerer_n	21	3	16.3184	5	false

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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

order to their Justification the thing these Jews wanted so that Abrahams covenant conveyd in the bowels of it justification by faith to sinners so most suitable to the distemper The promise is to you and your children 2 Consider wherefore these words are brought in namely as a strong inducement to repent and be baptiz●d and so it lyes in the ●orm of a Motive for the Promise c. As if he had said Let this incourage you to repent and be baptized for the promise is to you and your children i. e. you shall not onely injoy blessings but your children also if you embrace the G●spel For the Apostle very well knew with whom he had to deal and what Arguments would be most prevalent with the Jews and had not this been the meaning of the Holy Ghost the putting in the word children had rather proved a rock of offence and a stone of stumbling For what could the Jews imagine upon a free tender of Grace to them and their children but if they did repent and were baptized the extent of Abrahams promise should be the same as formerly it was to them and their seed especially when it came in their own Scripture dialect The promise is to you and your children And to them afar off even as many as God shall call therefore 3 To cleer this latter part from this ●bsurd interpretation which M. P. gives that the promise is restrained in the whole v. when he saith Even so many as God shall call I A. With Mr. Sidenham we have in this verse an exact distribution of the world into two parts Jews and Gentiles and to these two ●●rts the Apostle distributeth the promise Onely he restrains it ●●en he speaks of the Gentiles afar off For so they are called Eph. ● 1● 13. in bringing in these words Even so many as the Lord ●ur God shall call which words cannot be referred to the former ●rt of the verse for in that he applyes the promise to the Jews and ●heir children in the present Tense because they were then under the call of the Gospel as if he had said Repent and be baptized now whilst you have grace and mercy tendered for the promise is to you and your children but when he comes to speak of either the ●en Tribes as M. P. will have it or the Gentiles he turns the Tense in to the future because they were yet afar off and not called the promise is to them also as many as God shall call So that if this clause should limit the whole verse then to what purpose should the Holy Ghost bring in the word children for that had been superfluous because Jews and Gentiles comprehended the whole world And then the words must have run thus the promise is to you Jews and to them afar off as many as God shall call or if the word children be kept in as the Holy Ghost hath plac'd it then thus the promise is to you Jews when God shall call you and to your children when God shall call them and to as many as are afar off when God shall call them might not they have replyed why what need all this Tautology If the promise belongs to us upon our being called and to the Gentiles upon their being called you need not tell us it belongs to our children upon their being called for we knew that before But therefore the word children is kept in to shew the special priviledges God hath given them when the parent is converted And then the sense runs cleer Repent and be baptized For the promise is to you and your children and to them that are afar off even as many as the Lord our God shall call in a smooth Honorable stile becoming the Gospel thus we see that rather then he will make his sense stoop to Gods word he will make the Holy Ghost stoop to his Non-sense From which therefore we may gather notwithstanding his insinuating perswasions that this Text makes against us it is abundantly cleer that this promise here spoken of is that of Abrahams covenant which the Apostle Gal. 3. explains to be a Gospel-covenant and was confirmed by Christ 430 yeers before the Law so that still the result amounts to this That if it be Abrahams covenant it must convey the blessings of the covenant to all within the covenant that is to the spiritual seed spiritual blessings to the temporal seed external priviledges onely but still by one covenant IV. To come to the Scriptures before brought his intent thereby was to prove that the promise of remission of sins and the gifts of the Holy Ghost and so justification to life belongs to all those which God sh●ll call A. He errs not observing the Scriptures nor the distinctions thereof Gods call is two fold External and internal yet so as that the latter is conveyed in the former and sure a man must needs grosly mistake to affirm that all that are called are justifyed and their sins remitted for then Judas had been justifyed and Simon the Sorcerer saved for they were both called and both baptized yea all that are called everywhere to repent would then be justifyed and all those Apostates that are in these days fallen from the truth would be all saved for they were all called so the foolish virgins were called 2. Let it be considered that the promise of Abrahams covenant is here held forth Now all that are visibly called to embrace the covenant are not effectually called though nevertheless all that are effectually called are within that covenant The Church at Rome Corinth Galatia Ephesus the seven Churches of Asia were all called visibly within the covenant but we know they were not all effectually called we may then still see how sadly M. P. mangles the Scriptures when he brings proofes that relate to an effectual call to prove that all that are called without any distinction shall be justified and saved so that if he can but finde out the word call in a Text t is enough no matter how it is applyed P. Pag. 130. This Text is cleer to prove that those Jews and proselytes that then heard him and their children also the ten Tribes and Gentiles afar off the promise did belong to so many of them as G●d should call Therefore except souls be given up to a spirit of delusion will any dare to affirm that the promise of the spirit and remission of sins and eternal life do belong to any other or will they be so ignorant to judge those promises did belong to the generation of the Jews though they were called or not called c A. We never affirmed that remission of sins or eternal life belonged to any but such as are effectually called therefore the spirit of delusion and ignorance yea the spirit of impudence hath seized upon him so to affirm But this we say that all that are visibly called to embrace the tenders of the Gospel by a visible subjecting thereto are

much corrupted in that Ordinance as appears from that place Ezek. 44.7 therefore to baptize our children to succeed●ng generations i● the Parents wicked because the visible unbelief of Parents cuts off their seed and their visible believing ingraffs them in And thus we finde John repulst visible unbelievers that came to be baptized upon the account of Abrahams covenant so that it appears that M. P. is a● ignorant of the ground of our practice as he is of the truth of his own 4 Neither is it the setting up again of the partition wall betwixt the natural branches and those that are wild by nature For the partition wall was the legal-Ordinances Eph. 2.14 15 given to the Jew●sh Nation onely and shu●ting out all Nations besides so much is implyed by Paul Rom. 9.4 To them appertained the giving of the Law and the Oracles that is to them and none else so Rom. 11.12 Mat. 28.19 which Commission was inlarged upon Christs taking away that partition wall and copyed out according to the tenor of Abrahams covenant Gen. 12. In thee shall all Nations of the earth be blessed Therefore go teach all Nations Therefore also by natural branches we are to understand the Jewish believing Parents and seed These were the branches of the covenant cut off for unbelief His blood be upon us and our children Mat. 27.25 and Rom. 11.15 20. because of unbelief they were broken off What they The first place tells us Parents and Children and ver 17. and if some of the branches were broken off implying that as Parent and seed were branches so some of those branches were not broken off but still remained in Abrahams covenant Therefore 2 By wild branches or branches wild by nature we are to understand the Gentiles Parents and seed called wild by nature because Israel that were Gods Vineyard Orchard Garden and so inclosed were dress'd and prun'd by Christ in his Ministry who was the vine-dresser thereof when as the Gentiles grew wild as a Tree in a wilderness and so were without God in the world thus the natural branches were cut off That the branches wild by nature might be graffed in The Sun at noon day hath not so cleer a light as this Scripture hath to prove the covenant right and interest of believers and their seed In what therefore he affirms in pag. 81. that taking in of children is a setting up the partition wall betwixt the natural branches and b●anches wild by nature he shews himself more blind then that poor man that saw men as trees walking For by natural branches he understands onely adult professors and by branches wild by nature little infants when as the word of God tells us that we are to understand by branches Parents and Children By all which it is apparent that he understands not what the partition wa l is or what the natural branches or branches wild by nature signifies Thus far we have examined the t uth of his Church-matter The next thing is the form Therefore P. The holding of this opinion that believers seed have a right to the covenant makes people live in a neglect of the Lords baptism contenting themselves with a counterfeit baptism instead thereof and thus the Church comes to be constituted of good and bad promiscuously and then he calls for our rule to justifie it A. The Reader may here observe to what height of spirit this man is sweld that he durst charge all the Churches of Christ through the world with a counterfeit baptism as if the onely light of this truth did shine in Rivers It hath been already proved in answer to his Essentials that the Lords Baptism was not by dipping Therefore believe him not yea the Lord Christ will be a swift witness against him that he abhors such a practice for the reason before laid down And whereas be saith that it makes the Church a promis●uou● body consisting of good and bad I answer 1. So doth Christ himself Mat. 13.47 where he likens the kingdom of heaven i. e. the Church to a net let down into the sea which gathered of all kinds both good and bad yet I hope he will not be so bold to say a charge of imputation upon Christ himself 2 It hath been also proved that such a mixture as is made by taking in believers and their seed is no more then what the word of God bars out upon the account of Abrahams covenant and to call it a mixture is to call that common which is clean 3 Neither do I believe but if their own Societies were sifted there would be found more chaff then wheat and that their Congregations would not appear more strict then ours I speak not this by way of boasting for I doubt we have not so much cause on either hand But let him that glorieth glory in the Lord. P. p. 82. He tells us of going in an untrodden path because we baptize children and receive them into the Church as members and yet deny them the Sacrament And then asks us when we will give it them or why they have a right to one priviledge and not to another A. Though a child may not be fit to sit at the fathers Table yet he may be fit to suck at the mothers breasts And if you will know when they shall come to the Lords Table the Apostle tells you when they can examine themselves 1 Cor 11.28 Look back to Israel though their seed did receive the seal of the covenant and were admitted then in Christs kingdom yet they were not presently fit for the passover which was also a spiritual feast and a prefiguration of the Lords Supper 1 Cor 5.7 8. as the Israel of God then in which children were included was a prefiguration of Gods Israel now therefore though baptism and the Lords Supper are both priviledges of the covenant as Circumcision and the Passover were then yet the infant-seed of the kingdom may be fit for the one though not fit for the other as the infant-subjects of the kingdoms of the world they are subjects but not fit for all the priviledges of a kingdom which consideration doth answer his cavils though much more might have been added upon another account As to that Scripture Act. 2.41 42. That all that were baptized continued in breaking bread I answer They were such there spoken of that were capable of hearing the word and which gladly received it that were converted from Judaism The like to which is practised upon the conversion of any unbaptised persons at this day and this makes therefore for us for though their children were admitted in upon the account of Abrahams covenant The promise is to you and your children yet we do not finde they were admitted to the Supper because the same promise belonging to them and their seed under the Law yet the seed were not capacifyed for the Passover By all which therefore it appears our path lies plain and open that we may see which way the

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 cleered 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 Joh. 1.46 Can any good thing come out of Nazareth come and see Rev. 16 15. Blessed is he that watcheth and keepeth his Garments lest he walk naked and they see his shame Zach. 13.4 5. And it shall come to pass in that day the Prophets shall be ashamed every one of his vision and he shall say I am no Prophet I am a husband-man For man taught me to keep cattle from my youth London Printed for George Sawbridge at the sign of the Bible upon Ludgate-hill 1656. The Author to the Christian Reader especially such who are his Comrades and Brethren in the Armies of this Commonwealth I Shall tell thee no long story of experience to draw on thy belief to embrace either truth or error nor do I think that an Argument sufficient to perswade men besides their reason and Conscience T is that which Gods word condemns in that boasting Church who to intice and allure others cryed out she was rich and indued with substance and wanted nothing when yet she was poor and miserable and blind and naked He that hath faith in this sense let him have it to himself before God and happy is he that condemns not himself in the things he allows These are boasting days wherein men in false ways under false Ordinances pretend to have much communion with God A day is coming when their works will be manifest whether wrought in God or not when wood hey and stubble will be burnt up the work is already on the wheele and a poor doubting Christian then wil lye neerer Christs heart then fleshly boasters it is not mens pretences to be acquainted with the depths of God that will make them sound Christians such there were in the first times of the Gospel that would be talking of depths but the holy Ghost calls them Satans depths I could heartily wish that the Author of the new Doctrine of baptism had no cause to doubt of the currantness of his coin I mean of his principles for heaven but this I am bold to say that did I pretend to be such a master in the school of experience I should not onely question all my teaching but learning also especially when it comes with such high swelling words against the ways of God and let me tell thee though I have no cause to boast of any thing yet in this I will lay my experience against his rejoyce and boast with much confidence and assurance that those Ordinances which he calls counterfeits and cryes down for error c. and stamps such a black brand of reproach upon throughout his whole book shall stand and triumph as the glorious truths of Jesus Christ in matter of worship when all his mists and fogs shall be dispelled with the son of righteousness The Reasons of my undertaking this task are these which follow 1 First Because I thought men of parts and abilities as they would look upon the piece to be weak feeble and inconsiderate and to deserve no answer so their time was better imployed then to spare it to such a work 2 Secondly Lest any on the other hand out of ignorance should think it unanswerable as I hear many that cry it up who are ready to mis judge that our silence gives consent thereto 3 Thirdly Because most of his Arguments I perceive are such as I have lately seen in pieces long since publisht therefore the answer of him doth answer others of the same strain 4 Fourthly Because the standing for this truth for the interest of Infant Church-seed in the covenant is a sprig of generation work as the holy Ghost witnesseth Gen. 17.9 which yet is opposed by our dissenting friends I have therefore used this Trowel with those in Nehemiah 4. 5 Fiftly And to let good men know there are a few names in Sardis that have not defiled their garments who are apt to think the contrary 6 Sixthly And to give a hand to pull them out that are fallen into Rivers to reclaim their practice by informing their judgements or at least to cause them to make a halt and to go no further in error but remember from whence they are fallen and repent 7 Because the name T. P. is lookt upon as the chief in this moist clymate that bears away the bell and therefore fittest to be answered his name being so well known amongst us as also because though there hath been never so much said yet if it comes not forth as an Answer by name there is but few that will vouchsafe to give it the reading As if the most part of that judgement were resolved to act from implicite Faith or to bolt out the truth and shut out the light that shines in so many choice and learned pieces that are publisht both touching the covenant and baptism I cannot but think there are many censorious spirits who will be ready to smite with a reviling tongue because they are even ready to call the Master of the house Belzebub much more therefore a mean servant It is the common language of the children of Belial in these days that if a man do but speak a word for the Ministery and servants of God imployed in that work of double honor as I am here necessitated to do there goes a Priest-ridden fellow All I shall say to such is to remember what Paul saith of scoffing Ishmael Gal. 4.29 30. The spirit by which his book was penned I shall speak little to it here because occasion will be offered to meet with it so fully in the Answer onely this I will say that from one end to the other I have not met with one Scripture by him quoted but hath been most shamefully abused either in Explication or Application and if that large story of his experience were right vvhich he speaks of in his Epistle it is strange that a man so pretending should not hit the right mark of any one Text. God direct us to understand his Minde and Will that so vve may knovv the truth and hold it fast in erring days vvhen there are so many deceitful

Sacraments although it be but for a day this is lookt upon as a sufficient warrant to make such a person fit for the work and thus the practice thereof shall run in the vein of Discipleship one baptising the other which is expresly against the very nature of the Ordinance and all Scripture examples and presidents Look upon John the Baptist a Prophet a man sent by God the Disciples of Christ all by himself called and Commissioned and so they were to administer baptism in a way of Office to the end of the world and not onely the Apostles but their successors also Pastors Teachers Which are as well given to the Church as the Apostles Prophers Evangelists Eph. 4.11 and do and shall continue so long as the Commission remains till the worlds end had it been given equally alike to all the Church Disciples he would not have singled out persons in Office so Philip an Evangelist called by a voice from Heaven Ananias called by a vision from God Act 9. Obj. But Baptism is an Ordinance that belongs to the Church and it is in their power to give the keys as they shall judge fit Answ The Church can do nothing against the truth but for the truth nothing without the rule If granted that all the males have their votes yet the administration of the keys lies in the Office or Angels power for administration of the Seals Rev. 21.12 Ezek. 44.5 11. Thirdly Consider yet further how shall we know who is enabled to bring down God to the soul and the soul up to God Conversion is an act of Grace and not in the Creatures power and though a Minister may be truly called to the work by God and man yet we know the word may not work for many years but like seed may lie hid in the ground yet must not this man baptize any by this rule though converted by others because the success of his own labour lies hid so as that he is not able to say he hath been instrumental in that kind to the souls of his hearers In pag. 7. He strikes down our Ministry at a blow and indeed opposeth diametrically what before he affirmed That though a Minister do preach so as to convert and bring down God to the soul yet if he be ignorant of this practice of dippping which he calls the true way of dispensing the Ordinance and a fundamental he is no justifiable Minister that in stead of dipping shall sprinkle carnal ignorant Children By which we may see that the foundation of a true Ministry in his sense lies more in the water then in conversion For he denies any true Gospel Ministry but those of his own stamp So that when the Apostle Paul affi●ms the truth of his Ministry was evidenced by that Seal the seal of my Apostleship are ye in the Lord 1 Cor. 9.2 This Author would have it run The seal of a justifiable Minister are ye in the water and thus he destroys not onely the present Ministry of Christ in this world but also that of the Apostles themselves For as I shall afterwards prove they were all strangers to this practice of dipping their manner being by pouring water on the subject If Jesus Christ shall then justifie our present Ministry in sealing their labors it is too bold an act for a man of such a feeble practice to condemn them Thus the Reader may see his result on both hands when the Argument is brought against our practice then no man is a lustifiable Minister except he know how to plunge and doth so practice when he comes to shew what a lawful administrator is in his sense then he that can bring down the soul to God so that we may from hence see what a Babel Ministry this man of contradictions would set up in the world If I should here ask the Author of this new Baptism under what Ministry he was converted no doubt but his answer would be very favourable to those whom he here opposeth Remember then your third Doctrine That 't is the disposition of such that have the beginning of saving light to desire more and that from them whom God hath spoken to their souls by Or else you may question whether you have any light at all But because 't is to speak a word for the truth in opposing error let me therefore return him Talion Law 1. He that takes the Covenant of Grace for a Covenant of Works can be no Gospel Minister because ignorant of the Gospel in the fundamentals thereof 2. He that affirms a Believer at one time may be under two Covenants of Works and Grace he is no Minister of the Gospel 3. He that denies the extent of the Covenant of Grace to be as large and compleat under the Gospel as it was under the Law can be no Minister of the Gospel 4. He that is not lawfully Ordained to the work of the Ministry he can be no lawfull Minister because like the false Prophets he runs before sent 5. He that shall by his Doctrine and Practice put greater burthen and yoaks upon the necks of Christians then ever the false Teachers did by Circumcision Acts the 15. he is no warrantable Minister But such a one is this Author of the Doctrine of Baptisms ergo The Minor I shall make appear through this whole discourse given in as an Answer to his Book Lastly as to that contempt and reproach which he casts upon the seed of Believers who are Abrahams children calli●g them carnal ignorant as though they were uncapable of any good Let him that rails know that he that casts off Abrahams seed when infants as not fit matter for worship doth keep them out as an unclean thing And so though God hath separated them to a holy use they are made unholy and kept off as execrable and so accursed Which the Lord no doubt foresaw when he gave Abraham that promise Gen. 12. I will curse him that curseth thee I say this this word of the Lord will at last reach such and pull them down if their ●est were built as high as the stars of heaven Therefore hear and fear and do no more so wickedly all ye that hope for the blessing of Abrahams Covenant CHAP. III. His second Essential relating to the manner of Baptisme by Dipping answered THe second Essential he so calls in this Doctrine of Baptismes is the manner thereof by Dipping not sprinkling To prove which though he say the word is rendred to Dip Dous Drown or Plunge in this he speaketh with a hood-wink'd understanding and must shake hands with the Roman Tribe that acts from an implicite faith believing as learned men tels him though yet he can hardly afford them a good word or charitable censure As for the place he brings 2 Kings 5.14 where the Prophet bids Naaman go wash in Jordan seven times and he dipt himself Answer Though washing is sometimes by dipping yet not alwaies yea but seldom A man may properly be

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

truth by us maintained Now then to sum up all the premisses considered and that upon the advantage the Spirit of God puts into our hands in explaining what is meant by the word house himself who is a better Expositor then Mr. Patient or any else We see the whole Catalogue or Cloud of Family-Witnesses and Examples in Scripture do give in their Light and Testimony to Abrahams Infant-seed And that when the Scripture speaks of Housholds baptized it is meant Parents and Children and when a Master of a Family was converted and became the son of Abraham as Zacheus though a Gentile his Seed or House also were taken visibly into Covenant Luke 10 3 6. So that by this time we see the vanity and self-confidence of this Author to speak such bitter words of Gall and Wormwood as he doth in page 23. against a world of people who as he saith from Custom and Tradition run headlong after this Idol of mans invention By which it is evident That whosoever embraceth not this new doctrine of dipping which hath already been proved not Apostolical he is no otherwise look'd upon or esteemed then yea called an Idolater And thus not onely the Truths of God and Priviledges given to all Gods people suffer but also the Powers and Authorities of these Nations come to be undervalued slighted and contemned for practising or countenancing such Idolatries Thus the dark-side of the Cloud by this appears onely to such spirits when the Israel of God i e Abrahams Seed have light within their dwellings Ye therefore who have upright hearts to God and his ways that have been hitherto led in these untrodden paths and so have lost the way enquire after the footsteps of the flock and have more pity to your own bowels Cut not off their entail to Grace by losing your visible right and title to the Covenant in which the invisible part thereof is conveyed What though they are born in sin and iniquity yet the Promise reaches them whilst yong as it reached Isaac when a Childe If you are not wanting in your duties your children have a Gospel-right the Seed of the Jews had it yea they shall have it again to the same Covenant Take heed least your Children cry our against you at the last day and say their cruel Parents took away their Bread and gave away their birth-right for nought Let me therefore say with the Prophet It hath and shall be for a lamentation to see Christians kick against their own mercies And let me leave this with you Mr. Patient Ro. 2.22 thou that abhorrest an Idoll doe not commit sacriledg by stealing away a Church ordinance from those to whom God hath given it Thus far his four Essentialls are weighed over which we may write that superscription Daniel 8.15 Mene Mene tekel vpharsin thou art weighed in the ballance and found too light CHAP. VI. Page 23. 24. Is a preludium to the subsequent chapter touching the Covenant WEE are now come to view that passion of Weakness that lies in those two Pages and first of his distinction given of Idolatrie which though I grant to be good yet he still mistakes in application for hee comes again to tell us that in the room of this precious Ordinance of God the dipping of beleevers which Christ hath confirmed by his blood is set up an Idoll of mans invention namely the sprinkling of Carnall poor infants and doubtless if there be an Idoll in the world now set up amongst men this must needs be one in his sence because he hath learnt this to be an Idoll either the worshipping a false God or the true God in a false manner c. Answ Let any reader Judg whether this man of the waterie element doth not speak with as high a piece of confidence as if he had a spirit of infallibilitie to judg our practice by hee tells us that dipping of beleevers was an ordinance confirmed by the blood of Christ therefore sprinkling of Children must needs be an Idoll his Allegatitions have been examined in all the parts thereof and we still find notwithstanding any thing he hath said to the contrarie that Childrens Baptism remains an Ordinance That dipping is not the way of the Gospel and therefore I must tell him that dipping was never confirm'd by Christs blood Ergo He speaks untruths in the name of the Lord neither is it an Idoll of the first or second magnitude no Image of Baptism set up in the room thereof by mans invention which are terms by him used to bespatter the truth But the contrary is proved The Administrators Right a person qualified and ordeined the manner by sprinkling or pouring out water Right the form of words Right and the subject Right And therefore an Ordinance that shal stand mauger al the malice of men as a pretious Ordinance of Iesus Christ so long as the Sun Moon endures And therefore instead of your appealing to men since there hath been enough said If you and I had never written let us appeal to God and let all those that own their childrens right in the Covenant say Amen In Page 25 he concludes again that Infant Baptism is corrupt in the four Essentialls aforementioned Answ First then by his own words t is not anihillated but onely Corrupted and that a person though corruptly Baptiz'd ought not to be Baptiz'd that being already prooved But Secondly He reckons without his host and therefore must come to a new accompt They are not Essentialls nor any of them as laid down by him but whimsies of his own brain therefore The next thing we are to follow him in is the business of the Covenants with its distinctions and extent from which he undertakes to prove that Infants are not subjects of Baptism Though we have hitherto built upon a good Foundation yet if hee shakes down his main pillar it will be time to forsake the house But before wee can come to his Arguments we must passe by many falsitis and prolocutions and goe through many impertinencies which must be born withall amongst the Patrons of Error The first thing he deals with is A pretended false consequence which he saith wee draw from scripture to maintain Infant-Baptism It runs thus The Covenant of Grace is made with beleevers and their seed Therefore the seale of the Covenant belongs to them To disprove which he tells us 't is against the Law of the new Testament Answ The new Testament is Christs last will to his Church in which hee shews forth more love then he did in his first Testament which was made to the same Church and the Covenant of Grace in the spirituall part thereof is the same in both If therefore in the old Testament which was his first Legacie hee took Children into his kingdom and yet now his bowels should be shut against them who are not then called into libertie but a greater bondage then before But grace in the Covenant being unchangeable therefore Children

God did so much priviledge them above others was that all his might believe but yet some did not implying that some did i. e. many of them were justifyed T●erefore ch 4. 9. he draws t●wards a result cometh this blessedness then upon the Circumcision onely or upon the uncircumcision also how was it then reckoned i. e. If Abraham was justifyed in uncircumcision then the righteousness of Faith comes not upon the Circumcision onely and ver 12. To them who are not of the Circumcision onely and ver 16. Not to that seed onely which is of the Law And then the Apostle concludes ver 23. that it was not written for Abrahams sake alone that righteousness was imputed to him but for us also i. e. Rom. and all other Gentiles if they believe to whom Abraham is as well a Father as to the Jews So that this triumphant place gives not the least continuance to his opinion either that Circumcision was a covenant of works or that it stands in direct opposition to saith or that God gave a covenant of works to Abraham to seal a covenant of Grace as he consequentially affirms p. 53. Therefore such an interpretation as he hath given of this place is most unsound The like answer is to be given to that place Ph●l 3.2 3 4. which he brings in pag. 55. as an Appendix to this second Argument the Philippians were also revolting to seek after Justification by the works of the Law the teachers of which Doctrine the Apostle calls dogs and evil-workers And if any had cause to boast of the law of Works he had more yet to him it was but dung and dogs meat all his priviledges of being a Jew a Pharisee Circumcised one that concerning the Law was blameless All this saith Paul I can boast of but what is this as to matter of justification which is by faith alone in Christ The like plain answer also is and may he given to that other place Gal. 3.3 which Church also were back sliding into the same error and therefore he calls them fools and tells them they were bewitched ch 5.1 And if they would be seeking Justification by works they should find they were mistaken For as many as sought to be justifyed by the works of the Law were under the curse And that no man by the works of the Law was ever justifyed is evident because the just shall live by Faith ver 10 11. And therefore he sends them also to Abrahams covenant For to Abraham and his seed were the promises made And ver 18. he shews them the ill-consequence that would follow if they thought to be justifyed by works For then the inheritance must be by works that is the inheritance of Abrahams promises both for the Land of Canaan and all other spiritual blessings If it were by the Law then it is no more of promises But God gave them to Abraham by promise And not by a covenant of works remember that Mr P. upon this again comes with the old Objection Wherefore then serveth the Law If a man may not be justifyed and saved by the works of the Law to what end and purpose then was it given The answer is it was added because of transgression that is to make sin look like sin and thereby to ingage Gods people then to walk close in the duties thereof and in ver 21. The Apostle directly confutes Mr. Patients Doctrine Is the Law then against the Promises or in opposition to the Promises God forbid By all which it appears that the Law was no covenant of Works nor is Circumcision or any part of the Law opposed to Faith as he would make us beheve but this was the great mistake of many in Primitive Churches by false teachers means And so of all Israel as it is also of Mr P. that the Law was given to the Church of the Jews as a covenant of works which God never intended to any such end or purpose CHAP. IX The next thing we come to is the several Arguments he brings in p. 53. to prove Circumcision onely a seal to Abraham answered I. FIrst because the righteousness of Faith which it sealed Abraham had it before the seal was given but his posterity could not be said to believe at eight days old Therefore it was a seal to him and not to them A. The seal was not annext to Abrahams Faith as Abrahams but to Gods covenant made with Abraham therefore it is called the seal of the righteousness of Faith So that what it sealed to Abraham was as he was an heir of the same Promises with Isaac and Jacob Heb. 11.9 therefore what it sealed to him as an heir it sealed to Isaac and Jacob and so to all believers as co-heirs of the same inheritance Heb. 6.17 2. If it was a seal of Abrahams Faith onely then it must be either as it was a weak faith or strong faith 1 It could not be the first because Abrahams faith is by the Apostle said not to be weak Rom. 4.19 20. 2. If it had been given as a badge of honor to Abrahams Faith as I have seen it affirmed in a piece or C. B. as a strong faith then it should have been given to Adam and Noah who had as strong faiths as Abraham and less Gospel-light then Abraham had to work it 3. There was no necessity to have Abrahams justification sealed more then Adams Seths Noahs or any of his predecessors especially if it be considered what M. P. himself grants that he was justifyed twenty four years before this seal was given therefore 4. Had it not been a seal to Isaac as well as to Abraham and so not onely a seal of Abrahams faith it might have been given upon the birth of Ishmael and Abraham need not have staid for a son of promise for it would have sealed as much then to Abraham as it did after if it was not the covenant-seal 5. Had it not been a seal to Isaac and so a part of the covenant then Isaacs not being circumcised had been no breach of the covenant directly against that place Gen. 17.10 For a seal the Apostle calls it and a sign God calls it So that had it onely been a seal of Abrahams Faith the covenant had not come sealed to Isaac because the seal reacht onely the Faith of Abraham and when he dyed the seal was broken off Therefore 6. It is a cleer truth that as the blessings of the covenant were made to Abraham by Promise and to his seed so Gods main drift being to make those covenant-blessings sure to all the heirs of Promise Heb. 6.17 he therefore deals as a man that would be believed First he promise● secondly he swears to confirm that Promise Thirdly he seals what he hath promised So the seal becomes the covenant-seal as the oath is the Covenants oath and what God promised to Abraham he promised to his seed and what he confirmed by oath to Abraham he confirmed to his

seed and what God therefore sealed to Abraham he sealed also to his seed All which was to shew the immutability of his Counsel to the heirs of Promise not only to such as were heirs under the Law but to the worlds end as the Apostle tells us before in the place quoted II. His next reason or Argument why it sealed onely to Abraham is because it is said he received it that he might be the Father of all that believe Which could not be said of Isaac because he was but a child A. Though Abraham was made the Father of the faithful by having that seal given him yet he could not have been such a father without such a son because they are relatives not onely in the natural relation but in the promise for though Ishmael was born thirteen yeers before Isaac was promised yet had God given him circumcision then Abraham had not been the Father of the faithful because Ishmael was not a faithful child So that that which was required to make Abraham a father of a faithful son was required in Isaac to make him such a son of a faithful Father Therefore that seal that was given to Abraham as a father was given to Isaac as a son III. His third Argument to prove it a seal onely to Abraham is Here is the spirit of God affirming the sealing use of Circumcision to Abraham onely upon a reason special to him therefore where the Scripture hath not a mouth to speak we must not have an ear to hear A. The spirit of God speaks no such thing but the spirit of M. P. for where is it said it was a seal to him onely no such Text is to be sound in all the Scriptures for as is before said what it sealed to him as a father it sealed to Isaac as a son of that Father for the covenant related to posterity I may therefore say of him as the Prophet said of the false Prophets who said the Lord saith it as here M P. doth when indeed the Lord hath not spoken therefore the Scripture hath a mouth to speak if he had an understanding heart to know when and what it speaks let such therefore who have ears to hear hear what the spirit speaks to the Churches IV. P. A fourth ground or reason he gives that Circumcision sealed onely to Abraham is drawn from Rom. 4.13 The promise that he should be the heir of the world was not to him and his seed through the Law i. e. saith M. P. through the covenant of Circumcision But through the righteousness of Faith For if they that be of the Law be heirs then Faith is made void A. 1. He here again supposes that which is denyed and the contrary proved i. e. That Circumcision was not a covenant of works 2. When it is said the promise of his being the heir of the world was not made to Abraham through the Law The Apostle means that it was not to be confined and shut up to the generations of the Law onely and so it was not to his seed through the Law onely but through the righteousness of Faith that is his Patrimony came upon such high tearms as would reach to a thousand generations Psal ●05 even to the Gentiles under the Gospel to the worlds end and that this is his meaning is clear by the following words For if they which are of the Law be heirs i. e. They and they onely but heirs they were Faith is made void That is the faith which Abraham had by which he did believe the multiplying of his seed in all Nations upon the grounds of the Promise that faith is quite frustrated because it went no further then the generations of the Law And therefore it is of faith that it might be by Grace to the end the promise might be sure to all the seed and then he fully explains what he said before Not sure to that seed onely which were of the Law where the word onely doth suppose it was sure to the legal seed therefore it cannot be meant of a covenant of works for so the promise was never sure to any from the Creation to this day or ever shall be 3. If the place were to be understood in his sense namely of a covenant of works Then it confutes in direct terms w●at he hath so much pleaded for in his book As that Canaan should be given by a covenant of works For the promise that he should be the heir of the world in which that land was included was not to him and his seed through the Law i e. saith Mr P not by the covenant of Circumcision but through the righteousness of faith And if the Apostle saith not by that covenant then why doth Mr P. so often affirm elsewhere it was Thus we see there is nothing in all he hath said that proves Ci●cumcision either a covenant of works or seal to Abraham onely but enough to prove it a seal to all the heirs of promise even whilst they are infants All ye therefore that belong to the covenant of Grace fear not to give your infant-seed that Ordinance which now is the seal of the covenant P. The last Scripture he here brings to prove Circumcision a covenant of works is Gal. 4. latter end where the Apostle compa es the two covenants to Sarah and Hagar the covenant of Circumcision is held forth to be the bondwoman ch 5.1.2 3. ch 6.13 wh●ch place doth prove the covenant made in the fleshly line of Abraham is a covenant of Works And that which the Gospel is set in opposition to For the covenant of Grace is I will put my Law in their hearts but the covenant of Circumcision is not in the heart but in the flesh A. The diligent Reader may easily observe the palpable contradictions that are here to be found Hagar types out the covenant of works Sarah types out the covenant of grace and the fl●shly covenant of Circumcision as he calls it which is typed out by Hagar is made in the fleshly line of Abraham which must be Ishmael And then he contradicts what he hath been all this while maintaining i e. that the fleshly line is Isaac and Jacob in which the covenant of Circumcision was to run and so also he opposeth the Apostle Gal. 4 23 But he that was born of the bondwoman was born after the flesh but he of the free-woman was by Promise so that what Paul calls the children by promise he calls the children of the flesh Thus men leaving truth making wise God leaves them to publish their own folly That place Gal. 1.2 3. is already answered they were such that were falling back from Grace to be justified by works through their gross mistake thinking as Mr P. doth that the Law had been given for a covenant of works Lastly Though God hath promised to write the new covenant in the heart yet the seals of that covenant are written in the flesh so it was then