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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	word_n	world_n	yield_v	23	3	6.5968	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88811	A plea for the vse of gospell ordinances: against the practice and opinions of certain men of these times. Unto which is added by way of an illustrious instance; a vindication of the ordinance of baptisme: against Mr. Dels booke, entituled The doctrine of baptismes. Wherein it's proved that the ordinance of baptism is of gospel institution, and by divine appointment, to continue of use in the Church, to the end of the world. / By Hen: Laurence Esq;.	Lawrence, Henry, 1600-1664.	1652 (1652)	Wing L668; Thomason E654_2; ESTC R205905	51,207	92

Eunuch demands it instantly upon the sight of water Philip tells him the condition of Baptisme which was beleeving in Christ with all his heart which when the Eunuch affirmes he did Philip according to the command of our Lord went downe into the water with him and baptized him Where you have the institution run parallell with the practice as exactly as is possible I shall name but one place more amongst many which is that of the 10 of the Acts where after that Peter had Preached largely to Cornelius and his Family the Lord Jesus and the great things of the Gospell through him and that their Faith which was the condition of Baptisme was gloriously manifested by the powring down of the holy Ghost upon them Peter puts them presently upon baptisme as the second piece of his Commission which was to baptize those which by his Preaching were made Disciples and did beleeve and therefore commanded them to be baptized in water Thus you have the rule verifyed in the practice and there is no Comment so good upon the rule or precept as Apostolicall practice I have sayd before that this forced interpretation was bold as you may see it further evidently by what hath been last sayd in the exact correspondency betweene the rule and practice but you will easily see it also foolish for I beseech you what is that which denominates any man holy just and good but beleeving in God through Christ And what is it to be a Disciple or to be a Christian but to be all that He that beleeveth and is made a Disciple is baptized or interested as they call it into the Name of God and is made holy just true righteous mercifull good which is all that they understand by Baptisme expressed in these places then if beleeving or being made a Disciple be all that that interpretation which they would inforce upon these places is nothing but a loathsome and absurd tautology thus indoctrinate teach or Disciple all Nations that is make them holy just righteous good mercifull c. interest them in God for that no question they are when they are made Disciples and beleeve and then baptize them that is make them holy just righteous good interest them in God or as it is Mark Chap. 16. vers 15 16. Preach the Gospell to every Creature he that beleeveth that is is interested in God is made holy just good mercifull c. And is baptized that is is interested in God is made holy just good mercifull c. shall be saved What a monstrous and absurd thing is this new exposition to make the holy Scriptures speake not onely any thing to the gingle of our owne fancies but even the most abominable and loathsome tautologies and Nonsence Things thus stated I am not solicitous about that question concerning Johns baptisme whether in all respects it be the same with that concerning which Christ Commissioned his Disciples and was used by the Apostles after the Ascension of our Lord that is whether it were generally of that efficacy and vertue before the Ascension of Christ as after which is the question as it lyes betweene us and the Papists but as it is urged by these men that Christs or the Gospel-Baptisme had not the same ceremony especially in respect of the same Element of water with that which they call Johns baptisme can never be made out by any one argument of theirs on the other side I take it to bee sufficiently made out already though it will be more also in the examination of particular objections that the Gospell baptisme which was by vertue of the Apostolicall Commission to continue as the Preaching of the Word unto the end of the World was administred by water To come now to their arguments and particularly as I finde them layd downe by a namelesse Author who boasts to have been the first that broacht this Doctrine but if none will contend with him for the glory of this there are those that will not yeeld an inch to him in things of as great and considerable revelation if to make themselves God or calling themselves the Lord of Hosts be things of as great and high a nature as this This you must carry along with you that the great businesse is to prove that Christs baptisme is not by water He affirms therefore as an argument to confirme his premises that Johns Baptisme and Christs were distinct in their appellations What will then follow Ergo Christs baptisme was not administred by water Absurd Where lyes the consequence or what Logick will inforce it But to goe on Was not Circumcision I beseech you a leading Ceremony in Moses Law in as much as all the worshippers of that Covenant were styled the Circumcision it belonged properly and particularly and was the great Ordinance of the Mosaicall Law as you may find Acts 21.21 where the prime instance of forsaking Moses was not to be circumcised and that also Gal. 5.3 Who ever is circumcised is a Debtor to doe the whole Law This notwithstanding Christ sayes Circumcision was not of Moses but of the Fathers So Baptisme by water is a leading and principall Ordinance to Christians as Circumcision was to the Jewes and yet in the same sense may it be sayd to be not of Christ but of John that is hee whom it pleased God to make use of in the first administration of it was John I beseech you is not the Law of the Old Covenant as often called Moses Law as Baptisme is the Baptisme of John doth that make Moses therefore the Author or Institutor of that Law as a thing distinct from the Law of God In like manner calling Baptisme by the name of Johns baptisme doth by no meanes conclude that it should not be Christian and Gospell baptisme Secondly our Author alleadgeth that the Scripture affirmes that Christs baptisme was to follow Johns not to goe along with it at the same time I have Baptized you with water but he shall Baptize you excellent therefore Christs Baptisme was not by water because it was to follow in time this Logick is as new as his so much boasted of notion In other places as Matth. 3.11 and Luke 3.16 John sayth I doe Baptize you with water In Marke yee have it I have Baptized you with water and hee shall Baptize you c. Mark 18. It seemes here apparently that John describes the course of his Ministry which was to administer the outward Element and to give Christ his part which was to doe the spirituall worke therefore when hee sayes hee hath he doth not meane that he will doe it no more and when he sayes hee doth it doth not exclude the times past but speakes as I say of the proper course and parts of his Ministry Againe for that of Christ Hee shall Baptize the future is often put for the present parti●ularly in the Hebrew Idiom when perpetuity or continuation is designed Psal 1. He shall bring forth his fruit in

Christs Those of the reformed Religion on the other side are generally of opinion that the Ministry of John was the the same that was after delegated to the Apostles and that the Baptisme of John was the same which was administred after by the Disciples and Apostles of our Lord and which by the command of Christ was to be propagated into all the World and all Nations to be Baptized with it This controversie though in the tearmes of it it remaines much the same yet in sense and meaning it is exceedingly changed by some men of this generation who would have us beleeve that there is no use of Water in the Baptisme of Christ that belonging onely to Johns Ministry the last terme of which was the Ascention of Christ but that Christs Baptisme and the rule and Institution of it Matth. 28.29 Goe teach all Nations baptizing them c. is not to plung and dip them in cold Water as John did his Disciples But baptize them or dip them into the Name of God the Father Sonne and Spirit that is to use their owne words by the Ministry which shall be of the Spirit and not of the Letter You shall Baptize them or dip them or interest them into the Name of God who is the Father Sonne and Spirit or sprinkle his Name upon them that they may be holy just true mercifull righteous good c. The drift of all is as they affirme distinctly to exclude Water Baptisme in lieu of which as a thing contradistinct they would bring you in Spirit Baptisme To make this good they draw most of their best weapons out of the Popish Quiver in the disputes betweene us and them of the difference of Johns Baptisme from that of Christs though they manage them to a quite other purpose then they meant them for we and they differ about the efficacy of Baptisme by Water they the Papists affirming that Baptisme doth ex opere operato conferre grace that is by the force and vertue of its administration without any respect to the foregoing Faith and Repentance in the party baptized in which respect they preferre it to the Baptisme of John administred also by Water but these would have us beleeve that there is no such thing remaining to Christians as Baptisme by water When therefore I say they have helped themselves by these borrowed arguments to shew that the baptisme of Christ and that of John are two things and abused the Popish arguments to their owne ends then with many a specious flourish they acquaint you with the excellency of spirit Baptisme above water Baptisme wherein as in a Theame very easie they make a great flourish and shew us forsooth how much the efficacy of the spirit is more then water which for honour sake no doubt ever and anon they call cold water and so at length conclude with that which all the premises drive at that all outward and carnall and earthly things are put to an end in which number all outward administrations are contained by the inward spirituall and heavenly things of a better and second testament In which how little sincerely and faithfully they deale with holy Ordinances and the great Master and Institutor of them Jesus Christ by imposing their Apocryphall novelties upon the people under the specious title of a more raysed and spirituall administration as I have in part shewed already more generally in the preceding discourse so I shall endeavour more particularly in the vindication of the Ordinance of Baptisme to make manifest For my owne part I have thought that the difference of Johns and Christs Baptisme was not very considerable for we by the acknowledgment of all injoying Christs baptisme it was of lesse moment to know what the difference of the two Baptismes were if there were any But as it comes stated to us by new hands and it is the particular credit of errour that it is new there is nothing more considerable since by vertue of that distinction of Johns and Christs Baptisme they would utterly take away the Ordinance of Baptisme it selfe and by a like reason all the rest which with so much comfort and edification the Saints of God have knowne how to use as pledges of love and paths and tracts of Communion with God in Jesus Christ without adoreing them or putting them in Gods place though I confesse according to what our corruption is that is not without danger but it is the part of good and wise men to reform errour without overthrowing foundations on the other side folly ever rests in the extremities to which the Devill drives it That there is a Gospell New Testament Baptisme that these men will grant and that it is particularly held out in these places Matth. 28.19 20. and Marke 16.15 16. The words of Matthew are Goe teach all Nations baptizing them in the Name of the Father the Sonne and holy Ghost teaching them to observe all things whatsoever I have commanded you and so I am with you unto the end of the World To say here that Christ might mean baptisme by water of which ceremony there should be an end within a certaine time is to contradict the expresse words of the Scripture that sayes he will be with them in these things unto the end of the World and they may with as good reason prefix a time to the ending of Faith and Hope or any Christian grace or Ordinance according to their owne fancies or pleasures or to Preaching also since Preaching and Baptisme are here put together But some would Philosophate more subtlely and tell you that by baptizing here is not meant dipping or plunging in water in the Name of the Father c. But to Baptize them or dip them or interest them into the Name of God or sprinkling his Name upon them that they may be holy just mercifull righteous good But besides that this is boldly affirmed how ridiculous and absurd it is you will easily see boldly because in a thing of this moment upon a ba●e affirmation without any proofe they goe against what hath been the sense of all ages and of all men if you will judge of their sense as we must needs doe by their preachings and by their practice but ridiculous I say also and absurd it is The words are wee know Goe teach all Nations or disciple them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then Baptize them that is first make them Disciples first make them beleevers and then baptize them therefore in Marke the place before quoted Hee that beleeves and is baptized shall bee saved According to this word of Institution and command yee have exactly the Apostolicall practice and this I dare affirme there can be no better way of finding out the nature of any Ordinance then by comparing the practice with the Institution The practice you will find in severall places particularly Acts 8.34 35. When Philip had Preacht to the Eunuch Jesus and the Ordinance of Baptisme as it appeares because the