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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	baptism_n	dip_v	sprinkle_v	5,026	5	11.1171	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80622	The grounds and ends of the baptisme of the children of the faithfull. Opened in a familiar discourse by way of a dialogue, or brotherly conference. / By the learned and faithfull minister of Christ, John Cotton, teacher of the Church of Boston in New-England.	Cotton, John, 1584-1652.; Goodwin, Thomas, 1600-1680.	1646 (1646)	Wing C6436; Thomason E356_16; ESTC R201141	171,314	214

your next exception against our Baptisme in England CHAP. XVIII THe second exception against our Baptisme received in England Silvester is taken from the false ground upon which it is administred as the former was from the false power by which it is administred Now that false ground upon which it is administred is the faith and profession not of the Parents whose Covenant you are wont to stand upon but of the God-fathers and God-mothers whose Covenant doth not reach by any Institution of God to their gossips children whatsoever it may doe to their owne I doe willingly acknowledge where the Parents of the baptized are still living and doe intend to educate the children themselves Silvanus there the use of God-fathers and God-mothers as they call them in Baptisme though it bee ancient yet it is a sinfull superaddition to the institution But when the Parents are dead or absent and the child is to bee brought up in the house of a Christian friend and brother the Covenant of such a Christian brother extendeth to all that are borne in his house and bought with his money And hi● profession before the Church to bring up the child committed to him in the way of the Covenant of Grace it is as acceptabl● for the receiving of the child to Baptisme as the Covenant of Abraham was available to bring not onely his sonnes but also all that were borne in his house or bought with his money under the Covenant and seale of Circumcision Gen. 17.12 13.2 I may further answer and testify upon knowledge that many children have beene and are baptized in England without God-fathers and Godmothers and without any Interrogatories propounded to them onely upon the Covenant and profession of their parents 3. When children are baptized upon the profession of their God-fathers and God-mothers It is not the intendment or doctrine of the Church to baptize them upon the Covenant and profession of their God-fathers but to binde the sureties that when the childe groweth up to yeares of capacity they shall assist the parents in the Christian Education of the childe that he may learn and practice those good things which at his baptism they promised undertooke for him as appeareth by the charge given to the sureties 4. The superfluous superaddition of the sureties or Witnesses to the Sacrament of Baptisme doth not make Baptisme a nullity no more then the superaddition of Love Feasts to the Lords Supper doth make that a nullity Wood Hay and stubble layed upon a good foundation doth not take away the foundation And hee that so buildeth doth not lose his foundation but his superstructure the superfluous worke which hee built upon it 1 Cor. 3.12 13 15. If a defect in the faith of man doth no● make the faith of God of none effect Rom. 3.3 4. much lesse doth a defect in the manner of the profession of the faith to wit by a Deputy rather then by a mans owne mouth make the Covenant or the Seale of the Covenant of none effect CHAP. XIX Silvester GOE on a long and tell mee what you answer to the third exception against our English Baptism that is the false manner in which it is administred to wit by sprinkling not by dipping Silvanus I might answer you truly that if dipping were the onely way to bee chosen in which children are to be baptized yet even so by dipping is Baptisme appointed to bee administred in England by the very Rubrick in the Common-prayer booke The Minister saith the Rubricke shall take the childe in his hands and asking the nam● sh●ll dip it in the water so it bee discreetely and warily done And i● the childe bee weak● it shall suffice to poure water upon it Blame not therefore the Baptisme in England for being administred in such a mann●r a● your selfe desire and not directing the other way but in case of the childes weaknesse wher● God himself● would ●ather accept of m●rcy then sacrifice But I see not how sprinkling in any case can bee true Baptisme Silvester For 1. Baptisme never signifyeth sprinkling but dipping So that sprinkling i● against the Institution whereby the Apostles ar● commanded to baptize Disciples which is to dip them not to be-sprinkle them 2. The examples of Baptisme in the New Testament shew that Baptisme was administred by Dipping not by sprinkling Iohn Baptist baptized ●y Dipping Ioh. 3.23 Mat. 3.16 so did Philip the Evangelist Acts 8.38 39. 3. Dipping doth lively Represent our fellowship with Christ in his Death Buriall resurrection not so sprinkling It is utterly untrue that Baptisme never signifyeth sprinkling Silvanus but dipping It signifyeth generally washing whether by dipping or sprinkling infusion or affusion In Acts 22.16 Bee baptized and wash away thy sinnes the latter word interpreteth the former In 1 Cor. 10.2 the Israelites are said to have been al baptized in the● cloude and in the sea Wherein neverthelesse they were not dipped nor drenched nor doused but onely sprinkled for they went over dry-shod Exod. 14.22 In Heb. 9.10 where it is said in the Greeke the service stood in divers Baptismes the translation readeth i● in divers washings In Dan. 4.33 where it is translated he was wet with the dew of Heaven the Greeke Septuagint expresseth it in the same word whereof Baptizing is derived Touching the second instance whereby you ple●d for dipping from the ex●mple of Iohn Baptist and Philip I willingly acknowledge that Dipping is a lawfull manner of Baptizing Bu● if you contend from these example●● that dipping is the onely way of Baptizing and such a dipping as amounts to drenching or dousing that is to dipping of the whole body over head and eares those examples doe not pr●●se upon us either of these For though Iohn Baptist did bapti●e sometime in Iordan sometime in Ae●●n where there might 〈◊〉 water enough to drench the baptized yet where h●d th● Apostl●● water enough in the streets of Hierusalem to d●●nch the 〈◊〉 p●rso●● whom they baptized in one day Acts 2.41 It is much more probable that they either sprinkled them with water or poured water upon their face or heads For it is not said that the Apostles carryed them away from thence to any poole or river where they might bee drenched In Philips baptizing of Eunuch it is said they went down both together into the water to wit both Philip and the Eunuch Acts 8.38 But their going downe into the water was not part of the Baptisme For Philip went downe into the water as well as the Eunuch And it was no part of Philips meanning to baptize himselfe Besides the words translated they went downe expresseth no more but that they descended out of the Chariot into the water but how deep is not at all mentioned Furthermore It is a consideration of weight with mee that though the person baptized bee said to descend into the water yet the baptizing lay not in the descending or dipping of the body into the

water but in the sprinkling or pouring the water upon the body For in dipping wee apply the body to the water In sprinkling or pouring the water the water is applied to the body which doth more lively set forth the grace of Christ in the washing away of our sinnes which is done rather by applying Christs blood to us then by applying our selves to the blood of Christ Moreover when you stand so much for dipping I demand and I pray you answer to mee or to your selfe ingenuously Whether would you have the whole body dipped or part onely If the whole body whether naked or clothed If clothed then outward baptisme is not a washing of the flesh but of the cloaths rather If naked how will it stand with civility or modesty to Baptize men and women of grown yeares for children you admit none in the face of the whole Congregation No marvell then if the Sect of the Adamites grow out of your Sect. But if you require but part of the body to bee baptized I demand what part If the face that is our usuall manner of baptizing in England but that you implead as false If the hands and feete and head also that is it inde●d which Peter offered in a like case Joh. 13.9 But Christ answereth him the washing of one part was enough and would suffice to signify the washing and purifying of the whole man every whit v. 10. And in very truth the whole virtue and efficacy of the death of Christ is as well and as fully applyed in the Act of sprinkling as of dipping When Esay prophecyed the Application of the death of Christ to the Redemption of many Nations hee foretold that Christ should sprinkle many Nations Esay 52.15 And when the Apostle exhorteth us to draw neer unto God in full assurance of faith in respect of the perfect Oblation of Christ for us once for all Heb. 10.22 hee expresseth our drawing neare as having our hearts sprinkled from an evill conscience and our bodies washed with pure water The faithfull people of God are not wont to value the virtue of the gifts of Christ from the bulke of outward signes but from the lively virtue and power of the Spirit of life conveyed in them The Spirit of a Cordiall is as much conveyed in a small dôsis as in a grosse drugge It is a small morsell of Bread and a little cup of Wine which wee partake in at the Lord● Supper and yet therein wee partake of whole Christ God and Man If wee should eate the whole Naturall body of Christ and drinke all his Blood it would not profit us so much It is the Spirit that quickneth us Ioh. 6.36 Bodily exercise profiteth little 1 Tim. 4.8 But say you in your third exception against sprinkling sprinkling doth not so lively represent our fellowship with Christ n his Death Buryall and resurrection as dipping doth Answ Why not as lively seeing as fully Being sprinkled in our hearts from an evill conscience wee draw neare unto Christ in full assurance of Faith as you heard even now out of Heb. 10.22 and Christ in sprinkling many nations applyed to them the whole efficacy of his Death Isa 52.15 And the Apostle setteth forth the faithfull of the New-Testament to have come to the rightfruition of the riches of gratious and glorious Priviledges of the Heavenly Hierusalem in that wee are come to the bloud of sprinkling Heb. 12.24 And Peter also setteth forth the full benefit of our election in being chosen as the Originall words runne to the obedience and sprinkling of the Blood of Iesus 1 Pet. 1.1 If therefore being sprinkled with the blood of Christ wee have full fellowship with Christ in his Death surely the sprinkling of the person baptized with water in Baptisme doth fully and lively resemble the sprinkling and pouring out of the blood of Christ upon him And in his lying under the water poured and sprinkled upon him thereby is plainly shewen forth his fellowship with Christ in his Buryall And in his arising from under the water is in like sor● held forth his fellowship with Christ in his Resurrection CHAP. XXII Silvester VVHat say you then to the fourth Exception against the Baptisme received in England taken from the false end for which it is Administred to wit for the Regeneration of the present Infants And it plainly seemeth no otherwise to mee by the prayers and Collects which are appointed to bee read in the booke of the Common Prayer before and after Baptisme For before Baptisme they pray that the Infants comming to this holy Baptisme might receive remission of sinnes by spirituall Regeneration And after Baptisme the Minister is appointed to give thanks upon this ground that seeing these children are Regenerate and graffed into the body of Christs Congregation c. Silvanus For Answer take these two things and either of them will avoid your acception First That the Church of England doth not administer Baptism for this end to work Regeneration Secondly That though it should aime at such an end yet that would not make the Baptisme false For the fitst The Church of England doth professedly teach the contrary Doctrine not onely in their Pulpits but in Bookes allowed by publique authority That the Sacraments doth not beget Faith nor Regeneration ex opere operato but they are signes and seales of both Neither do the publique prayers of the Church hold forth their judgement otherwise But as in judgement they doe beleeve that God by Covenant promiseth to poure clean water upon us and upon our seed Ezek. 36.25 Isa 44.3 and that he sealeth the Covenant and promise by Baptisme So before Baptisme they pray him to accomplish this Promise according to his Covenant which God is about to confirme by that seale And after Baptisme they taking Gods Word and Seale as a Pledge and assurance of the thing already done which will indeed in due time bee done according to the true intent and meaning of Gods Word and Seale that is to the elect seed absolutely to the naturall seed sufficiently to leave them without excuse in the offer of the meanes they therefore give him thankes for it as done already When Israel heard their redemption out of Egypt and saw the signes which Moses wrought for the confirmation of it they beleeved and bowed their heads and worshipped as if they had seen the worke already wrought which they saw onely in the promise and in the signe Exod. 4.30 31. When Gedeon had received the promise of deliverance from the Midianites and saw the same confirmed by a signe though it were but by a dreame hee worshipped God with praise and thanksgiving as if the deliv●rance had beene already wrought Judges 7.13 14 15. I neede not apply it For the Second Though the Church of England had such a corrupt and false end in their Baptisme which they have not as to administer the same for the working of Regeneration yet that would not make

of institution for the Circumcision of Abraham and his seed giveth the same Commandement or a Word of Institution for the baptisme of beleevers and our seed As by like proportion it is justly gathered that if Baptisme be given us in the roome of Circumcision and the Lords Supper in the room of the Passeover then as no uncircumcised person might eate of the Passeover so now no unbaptized person may eate of the Lords Supper Silvester Here are many things presupposed but not proved as first that the Covenant which God made with Abraham and his seed was a Covenant of grace For some say it was a Covenant of temporall blessings as of the inheritance of Canaan not spirituall Others say it was a Covenant of works not of grace And others say that though it was a Covenant of grace to Abraham and to his faithfull seed yet it was a Covenant of works at least to his carnall seed Secondly it is presupposed but not proved that Circumcision was a seale of the Covenant of grace to Abraham and to his naturall seed Thirdly neither is it proved that God hath made a Covenant of grace now with Believers and our naturall seed Fourthly Neither is it proved that Baptisme with water is given us of God in stead of circumcision It is true Silvanus the Devill hath bestirred himselfe mightily to call in question all these truths of the Covenant of grace that so hee might make the Covenant of none effect both to Parents and children Now the Lord rebuke him and make us wise to discern his enterprizes But to cleare all these points let us by the help of Christ prove them one and other as well as presuppose them We must not lose nor cast away any Divine truth because it is questioned but rather contend for it and the more earnestly because it is opposed For the first there is a truth in it though not the whole truth that the Covenant made with Abraham was of temporall blessings such as deliverance from Egypt and the inheritance of Canaan but not of temporall blessings onely nor chiefly even as the Covenant of grace with us though it chiefly convey spirituall and eternall mercies yet it reacheth also to temporall blessings also Hos 2.18 19 20 21 22 23. Reasons hereof from the word are plaine and strong 1. From the Tenor of the Covenant I will bee a God to thee and to thy seed after thee Gen. 17.7 Now God to be a God to us and our seed is more then a temporall blessing even all-sufficient goodnesse for us and ours for our soules and for our bodies for this life and for ever God giving himselfe to be our God the Father giveth himselfe to be our Father God the Son giveth himself to be our Redeemer and God the holy Ghost giveth himself to be our Sanctifier and Comforter And indeed that Christ was promised and given in this Covenant is clear from Luke 1.54 55. and Verse 69 72 73. The holy Ghost also is here promised and given in this Covenant as well as Christ the Angel of the Covenant Esa 63.9 10 11. Secondly in the words of this Covenant God giving himselfe to be a God to Abraham and to his seed hee therein promised life to them yea life after death For the Covenant was so rehearsed by Moses after the death of Abraham Isaac and Iacob Exod. 3.6 Whence Christ undeniably concludeth that God promised and gave to them resurrection from the dead and eternall life Mat. 22.31 32. Luke 20.37.38 Surely resurrection from death and living to God after death are not temporall blessings 3. Canaan it selfe was not given as a meere temporall blessing but as a pledge of a spirituall inheritance a seale of the Church a type of Heaven Gen. 47.21 to 31. and Chap. 50.25 Heb. 11.22 Hence it was that Jacob gave such a solemne charge by oath unto Joseph and Joseph to his brethren the one to bury his dead body in Canaan the other for the transportation of his bones to Canaan which they would never have done for an earthly inheritance but to nourish in the hearts of their posterity faith and desire of their communion in the Church and of their rest in heaven whereof the rest in Canaan was a type whereunto not Moses but Joshua must bring them that is not the law but Jesus Heb. 3.11 with Chap. 4 5.8 And their casting out of that Country by captivity was their casting out of Gods sight 2 Kings 17.28 Whereby their Church Estate was dissolved the Communion of Saints scattered the Ordinances of his publike Worship removed from them and their hopes of heaven Silvester But I have read it strongly pleaded that the Covenant made with Abraham was an old Covenant a Covenant of workes which Christ hath therefore disanulled as old and weake Heb. 8.13 Now still to pleade our owne and our childrens right unto that Covenant and to the Seale thereof is to confound the Old and New Testament Law and Gospel besides Circumcision which was a Signe and Seale of the Covenant with Abraham bound them that received it to keepe the whole Law Gal. 5.3 And therefore the Covenant to which it was annexed was a legall Covenant a Covenant of workes and not of grace The Old Covenant spoken of Heb. 8.13 was not the Covenant made with Abraham but with the Israelites on Mount Sinai when God brought them out of Aegypt as is expresly said Heb. 8.9 which Covenant comming 430. yeares after the Covenant with Abraham is expresly distinguished from it as that which could not disanull the promise or Covenant which went before unto Abraham Ga. 3.17 Silvester But why should the Covenant with the Israelites on Mount Sinai be called old in comparison of the Covenant with Abraham which was 430 yeares older then it The Covenant made on Mount Sinai is not called old in comparison of the Covenant made Abraham bur in comparison of the Evangelicall dispensation of the Covenant of grace by the Lord Jesus in whom the sacrifices and Leviticall Ceremonies being accomplished and abolished we look for atonement not in bloud of Bulls and Goates nor in Legall Ablutions but in the bloud of Christ onely And as for Circumcision though the Apostle say that every one circumcised is bound to keep the whole Law yet that doth not argue that circumcision was to Abraham a signe and seale of the Covenant of works for a double answer may justly be given to it First they that hold that the Covenant given on Mount Sinai was the Covenant of works as doe Melancthon Chemnitius Piscator c. They would answer that circumcision was a signe of the Covenant of workes not as circumcision was given to Abraham but as it was given by Moses for Moses also enjoyned circumcision as a Leviticall rite Lev. 12.3 But Christ himselfe observeth a difference between circumcision as given by Moses and as of the Fathers John 7.22 23. Secondly but they that

of such is his Kingdome Mar. 10.14 whose divine testimony of them is as clear an evidence to us that God giveth them right unto the fellowship of the Church and to the seal thereof as the testimony of men can give unto themselves or others by their verball profession or any other visible effects of Faith Doe not say that you are farre from denying in the least measure salvation unto Infants For if Infants dye in their Infancy you have apparently declared it above that you doe not acknowledge them to bee subjects capable either of election to grace and glory or of Union with Christ or the Covenant of Grace And then how wee should beleeve you when you say you doe not in the least measure deny salvation to Infants and yet deny all such meanes of salvation without which it is impossible they should bee saved judge you But to come to the ground you work upon in denying to them Baptism whereas Circumcision was granted to them of old and in both a promise of salvation sealed up to them untill they came to reject it Though Baptisme you conceive succeed Circumcision yet you put a great difference between them both in matter and manner in persons and things And what might that great difference bee in so many particulars Circumcision say you sealed to things temporall and carnall as well as to spirituall and so were the subjects carnall as well as spirituall Baptisme onely sealeth to Faith in Christ and to Grace in the New Birth I pray you doth not Baptisme seale to the Covenant of Grace as well as Circumcision in whose room it succeedeth And doth not the Covenant of Grace contain promises of temporall and carnall or outward blessings as well as spirituall Hose 2.18.21 22 23. Hath not godlinesse in the New Testament as well as in the Old the Promises of this life as well as that which is to come 1 Tim. 4.8 Doth not Baptisme expressely seale up unto us our deliverance out of Affliction as well as out of corruption yea to the raising up of our bodies out of death in the grave as well as of our soules out of the death in sin 1 Cor. 15.29 It is therefore utterly untrue that Baptisme sealeth onely to Faith in Christ and to grace in the New Birth For it sealeth to all the blessings of the Covenant as well those of this life as of that which is to come That which sealeth to this grand blessing of the Covenant that God will bee a God to such or such sealeth unto all other gifts of God also God never giveth himself alone but hee giveth his Son and his Spirit also And hee that giveth us his own Sonne saith the Apostle shall hee not with him give us all things else also Rom. 8.32 Yea where Christ is given hee giveth Repentance unto Israel and conversion or turning of the hearts of the Fathers to the Children and of the Children to the Fathers and both of them to the Lord. Act. 5.31 and Luk. 1.16 17. And Baptisme is a seale of these promises as of the whole Covenant And therefore Baptisme is not onely as you say a seale to Faith and to the Grace of the New Birth as if it onely confirmed our own Faith touching our own estates and our own New Birth But it confirmeth also our Faith that God will give Faith and Repentance to our Children and turn their hearts both to the Lord and to us And therefore hee powreth the water of Baptisme upon our Children that hee may confirme this promise of Grace the powring out of clean water of his Spirit and of his blessing as well upon our seed and off-spring as upon our selves Isai 44.3 Another difference which you put is that Circumcision sealeth to things to come as under Types and shadowes and so to subjects in a cloud and darknesse whereas Baptisme confirmeth Faith in things come and already done and hath for its subjects Children of the light in the clear evidence of the Spirit with face open Suppose this difference were true That Circumcision sealed to things to come and Baptisme to things come Circumcision to things vailed Baptisme to things open Yet this is but a circumstantiall difference in the manner of revealing the blessings promised but this argueth no materiall difference at all in the persons the subjects of the seale It will onely argue thus much that whereas the same Christ and the things of Christ were sealed up to them and to their seed more darkly they are sealed up to us and our seed more clearly and plainly Besides it is not altogether true that Circumcision sealed up to them things to come For both Baptisme and Circumcision doe seale to both things come and things to come Circumcision sealed to Abraham God to bee his God and the righteousnesse of Faith both which were already come to Abraham before hee was circumcised It sealed up also sundry things to come to him and his seed as their deliverance out of Egypt their inheritance of Canaan and the comming of the Messiah But when the Israelites came to enjoy Canaan Circumcision did not then seal to their deliverance out of Egypt or to their inheritance of Canaan as things to come but as to things come and already done Circumcision sealed to the children of Israel that God would circumcise their hearts and the hearts of their seed Deut. 30.6 which was a thing to come to such of them as were unregenerate But after they were Regenerate the same Circumcision was a seale of that blessing which God had already done for them So is it with Baptisme Now that Christ is come in the flesh Baptisme sealeth that to us as a thing already done which to them was a thing to come And yet the comming of Christ into our hearts is a thing partly done in the Regenerate and yet more fully to bee done even to us and to many of our children it is a thing to come To the children of God that walk in darknesse and see no light which is the case of many and at some time or other of all the return of the Comforter is a thing to come and Baptisme is a seale thereof and yet it is a seale also of the first fruites of the Spirit which are already come Baptism is a seale of the Redemption of Christ which is already wrought for us And it is a seale of our deliverance from all afflictions and from all temptations and from all corruptions and from all enemies even from death it self and many of these are yet to come So that I can but wonder why such a difference as this should bee alleged to prove a personall difference of the subjects of Baptism and the subjects of Circumcision If it bee said as you partly expresse and partly imply that wee who live under Baptisme are the children of light but they that lived under Circumcision were the children of darknesse and therefore though their children being in