much easier 3. In respect of the end of it Circumcission did but manifest an outward right to temporall inheritance in the land of Canaan but Dipping doth witnesse to Beâ—eevers that they have a visible right into the Kingdome of heaven Luke 12. 32 not onely in grace here but in glory hereafter Againe in respect of the time for circumcision was to continue so long as the Jewes continued to bee a Nationall Church and then to end at Christs death but Dipping is to continue so long as Christ hath any Church upon earth Mat. 28. 20. till the Kingdome be delivered up and God shall be all in all 1 cor 15. 28. Lastly circumcision was a Tipe of inward dipping the truth of Regeneration or the circumcision of the heart and Spirit Rom. 2. 26. to the 29. coll 2. 11. 12. And not a Type of outward Dipping Prov. 30. 6. Adde thou not to his words least he reprove thee and thou be found a lyar And Revellat 22. 22. for I testifie unto every man that heareth the words of the Prophesie of this book If any man shall adde unto these things God shall adde unto him the Plagues that are written in this book and Heb. 12. 9. Further more we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of Spirits and live BEloved since part of this Treatise was in Presse there came to my hand a book set forth by P. â— which could I have gotten sooner I should have answered more fully But to touch some particulars and first of Christs not being a Widdower nor his Church without a head though I find not this expression we differ not in the matter or substance though it bee not alwaies visibâ—e on the earth as is cleare Rev. 6. 12. 13. 14. whereupon the opening the eight Seale heaven departed as a scroule when it is rolled together and the 11. 7. 12. the witnesses lying dead three daies and a halfe therefore the Church is not alwaies visible nor the Mâ—nistry but for a time is hid in the Wildernesse where she is nourished for a time and times and halfe a time from the face of the Serpent Chap. 13. 3. 17. And therefore Christ is no Widdower nor his Church without a head so long as his Spouse hath a being in heaven or earth 2. We grant the Ordinance being lost none but a Câ—rist a Moses Elias or a Prophet from heaven can raise it but beleevers having Christ the Word Spirit have this Mat. 18 19 20 11. 11. Luke 7. 28. Rom. 10. 6 7 8. for the Scripture is as silent of Johns baptising himselfe and so others as for one After the defection of Antichrist to baptise himselfe being worse then the Apostasie of Israel And this is plaine for the Spirit doth not call them falne Israelites but Sodomites and Egyptians that were the worst of all Pagans and so of all the Gentiles Rev. 11. 2. 8. 3. Israels Apostasie dâ—d not race the foundation of the constitution of the Church of the Jewes for that was of an infant of Abrahams seed or a Prosselite to be circumcised Exod. 12. 48. and so long as they did this their constitution was true in the Land of Canaan Gen the 17. 10 11 12. But it is plaine that Antichrist as hee hath changed all other Ordinances both in the Church Ministâ—y Worship and Government Esai 24. 5. So hath he destroyed that true Apostolicall institution the matter whereof being beleevers confessing sins and faith desiring the Ordinance Matth. 3. 6. Acts 8. 36 37. to false matter of carnall infants not new-borne Babes of that everlasting Father Begotten by that immortall seed Isai 6. 9. 1 Pet. 2. 23. First being Christ Gal. 3. 29. and not a fleshly Generation for that which is borne of the flesh is flesh that have not visible Faith neither can they seale unto the Lord. John 3. 33. as all true beleevers doe for all true matter for the true church under the Gospel must know the Lord Jere. 31. 34. And be all taught of God Isai 54. 13. And therefore did the church of Rome or England Baptize beleevers onely confessing faith and sins desiring it wee would never separate from them much lesse remove their Baptizme as false because it is Gods ordinance in it selfe but so was never the sprinkling of infants 2. Whereas you say we are filled with prejudice that we have not patience to heare wee shall bee ready as we have ever beene to speake or write and concerning the vessels of the Lords House if you performe your promise I hope you will change your minde for the Vessels of the Lords House had no relation to the sprinkling of Infants as hath beene formerly answered for they were his owne Ordinance â—nd need not be new cast so long as they remained the same but the sprinkling of Infants was never And so the Argument to no purpose But put the case the Babilonians had destroyed the Lords Vessels and in stead had made them of Brasse Copper Tin or Lead whereas they were to be of pure Gold and Silver had they beene then the Lords Vessels or would his people have used them in his service and worship or brought them backe Ezra 1. 11. or would the Lord have accepted them for his owne Vessels And thus it stands in truth for the Dipping of Christ destroyed and raced out both for matter and forme as hath beene formerly shewed the matter being a beleever desiring it the true forme dipping them into Jesus Christ in the New Covenant to be visible heires Rom. 8. 17. Gallat 4. 5. Matth. 28. 20. whereas the other is but a tradition of the Church As Master Rogers in his Treatise of Baptisme sheweth that his conscience was never convinsed by any Word of God Also confest by the Jesuits in the 17 controversies Therefore though in words you denie traditions yet for the sprinkling Infants you have no better Arguments 3. Whereas you say the whole Church of â—olosse and so children being a part thereof were baptised To which I answer could you prove them Saints and faithfull brethren in Christ with experience of their love 1 Chap. 2. 14. 21 22. and 2. 11. and 3. 8. wherefore he exhorts the Church to beware least any man spoile them through Phylosophy and vaine deceit after the traditions of men after the rudiments of the world and not after Christ they being compleat in him in whom dwelleth the fulnesse of the God-head bodily being circumcised with the Circumcision made without hands and so buried with Chrâ—st in baptisme wherein also they were risen with him through the faith of the operation of God which was by regeneration and not generation as Christ saith John 3. 3. 5. 1 Pet. 2. 3. 1. 3. 21. Rom. 10. 10. and formerly proved having tasted that the Lord is gracious to whom comming as unto a living stone elect and pretious they as living stones are built up a Spirituall House an holy Priesthood to offer up Spirituall Sacrifices acceptable to God by Jesus Christ And whereas he saith some hold that Christ is to come and Raigne at Jerusalem wherefore hee would have had them to stay till then for the Ordinance To which I answer if the want of the visibility of the Church proveth Christ a Widdower then the state of the Church of which P. B. is a Member was unheard of within these two hundred yeares and so Christ a Widdower unlesse hee hold the Church of Rome a true Church which if he doe how dare they separate from her If not some of them being loving friends holding the same Principle how dare they raise up a State before Christ comes as they say to restore all thâ—ngs Lastly whereas the clothes or vestments are said to bee holy which they weare when they receive the Ordinance of Dipping they being dipt into the death of Christ for answeâ— hee might as well have said the clothes are holy preached unto exhorted to repentance faith and other duties that men weare when they are in their Assemblies but as is the man so is his strength and for setting our parts Judg. 8. 21. by Gods parts Ezek. 43. 8. Whether the Dipping beleevers which Christ comand or springling Infants which he commanded not be it let every wise man judge and the Spirit of the Prophets are subject to the Prophets 1 Cor. 14. 32. And for the whole houshold that he speakes of did hee but consider the Apostles first preaching to them the Word of Faith and their believing Acts 16. 31. 32. 34. This Objection is soone taken away but this hath beene sufficiently spoken to before therefore I shall leave it to Gods blessing and thy censure FINIS
that God is the same Mala. 3. 6. Secondly Christ is the same Heb. 13. 8. having given lawes to which none are to add or diminish Thirdly his Ministerie the same 1 Cor. 12. 67. 28. Ephe. 4. 11 12 13. Therefore as wee desire to give to Caesar the things that are Caesars so to God the things that are his Mat. 22. 21. Hee being the Father of Spirits and so the only Author of spiritual worship Jo. 4. 24. He. 12 9. Fourthly the Promises to Beleevers the same Jer. 31. 3. Mat. 28. 20. Rom. 8. 29. 30. 1 Pet. 1. 2. Therefore the Administration the same so long as there remaines any of the members of Christ to be gathered on the earth Rev. 22 18. And if the Q. of Sheba hearing of the fame of Solomon which when shee saw there was no more spirit left in her 1 King 10. 1 2 3 4 5. how much more are we to admire and rest satisfied to see the fulnesse of Christ and the order left in the Gospel Mat. 12. 42. Luke 11. 31. Col. 1. 19. By Edward Barber Citizen and Merchant-Taylor of London late Prisoner for denying the sprinkling of Infants and requiring tithes now under the Gospel to be Gods Ordinance A small Treatise of DIPPING Wherein is clearly shewed that the Lord Christ ordained Dipping for those onely that profest Faith and Repentance I. Proved by Scriptures from the Commission of Christ and practice of the Apostles and Primitive Churches II. By arguments with Answers to some obiectons Psal 119. 130. The entrance of thy word giveth light It giveth understanding unto the simple III. Also a parralell betwixt Circumcision and Dipping Matth. 15. 8 9. IV. An Answere to some Obiections by D. B. This people draweth nigh me with their mouth and honoreth me with their lips but their heart is farre from me But in vaine they doe worship me teaching for Doctrines the Commandements of men THE Lord Jesus Christ in that great Charter of the Holy Gospel Matth. 28. 18. 19. 20. having received all power in Heaven and Earth saith Goe and make Disciples all Nations dipping them in the Name of the Father and of the Sonne and of the Holy Spirit teaching them to observe all things whatsoever I have commanded you And lo I am with you alway even to the end of the world And Marke 16. 15. he saith Goe yee into all the world and preach the Gospel to every creature he that shall beleeve and bee dipped shall be saved but he that will not beleeve shall bee damned Likewise Luke the 24. 47. he saith And thus it behoveth Christ to suffer and to rise againe the third day and that repentance and remission of sinnes should be preached in his Name among all Nations beginning at Ierusalem now yee are witnesses of these things Thus it is cleare that the Lord Christ commanded his Apostles and servants of the Gospel first of all to teach and thereby to gather Disciples And afterward to dip those that were taught and instructed in the mysteries of the Gospell upon the manifestation of their faith which practice ought to continue to the end of the world Matth. 28. 20. Eph. 4. 5. Heb. 13. 8. Secondly that the Apostles according to this Commission of Christ did alwayes practise Acts 2 36 37 38. Peter lift up his voice and said to the Iewes Let all the house of Israel know for a certainty that God hath made this Jesus whom you have Cruciâ—â—ed both Lord and Christ now when they heard this they were pricked in their hearts and said unto Peter and the rest of the Apostles men and brethren what shall we doe Then Peter said vnto them Repent and be dipt every one of you in the Name of Jesus Christ for the remission of sinnes and yee shall receive the gift of the holy Spirit for the promise is to you and to your Children and to all that are afarre off even so many as the Lord our God shall call And with many other words did he testifie and exhort them saying save your selves from this untoward generation Then they that gladly received his Word were dipt And the same day were added unto them about three thousand soules and they conâ—inued in the Apostles Doctrine and fellowship and in breaking of bread and Prayers Againe Acts 8. 5. 6. 12. 37. 38. Then Philip went down to the Citie of Samaria and preached Christ there and the people with one accord gave heed unto those things which Phillip spoke hearing and seeing the miracles that he did And when they beleeved Phillip preaching the the things concernâ—ng the kingdome of God and the Name of Jesus Christ they were dipt both men and women againe Phillip said to the Eunuch If thou beleevest with all thine heart thou mayest And he answered and said I beleeve that Jesus Christ is the Son of God and hee commanded the Charriot to stand still and they went downe both into the water both Phillip and the Eunuch and he dipt him Againe it is evident Acts 10. 44. to the 48. that those only that received the holy Spirit by Preaching the Word were dipt in these words while Peter yet spake these words the holy Spirit fell on all them that heard the Word and they of the Circumcision which beleeved were astonished as many as came with Peter because that on the Gentiles also was powered out the gift of the holy Spirit for they heard them speake with tongues and magnified God Then answered Peter can any man forbid water that these should not be dipt which have received the holy Spirit as well as mee And hee commanded them to be dipt in the Name of the Lord. Againe Acts 16. 14. A certaine woman named Lidia a seller of Purple of the Citie of Thyatira which worshiped God heard us whose heart the Lord opened that shee attended to the things that were spoken by Paul And when she was dipt and her houshould shee besought us saying If you have judged me to be faithfull to the Lord come into my house and abide there and she constrained us and verse 30. 31. 32. The Jaylor said Sirs what must I doe to be saved and they said beleeve in the Lord Jesus Christ and thou shalt bee saved and thine houshold and they spake unto him the word of the Lord and to all that were in his house And he tooke them the same houre of the night and washed their stripes and was dipt hee and all his straightway and when he had brought them into his house he set meat before them and rejoyced beleeving in God with all his houshold and Acts 18. 8. the chiefe Ruler of the Synagogue Crispus beleeved on the Lord with all his house and many of the Corinthians hearing beleeved and were dipt Thus it is cleere that the Institutions of Christ as also the practise of the Apostles concerning Dipping was only to administer it upon such and such onely as did manifest faith and Repentance desiring it and this
of dipping as the persons condition and time of circumcision But for infants dipping there is no expresse description of of the persons condition time whereas true dipping which is that one dipping Ephes 4. 5. which is the dipping of repentance for remission of sinnes Mark 1. 4. it is most evidently and faithfully set downe for persons condition and time viz. Persons confessing their sinnes Mat. 3. 6. whereas persons unrepentant are put by Luke 7. 29. 30. And all the people that heard him justified God being dâ—pped with the dippâ—ng of Iohn but the Pharisees and Lawyers reiected the counsell of God against themselves being not dipt of him Persons beleeving Acts 8. 12. 13. 36. 38. Persons penitent Acts 2. 38. Persons that received him and are made Disciples by teaching Matth. 28. 19. Iohn 4. 41. 42. Persons borne againe not of corruptible seed nor by the will of man but of God Iohn 1. 12. 13. 1 Pet. 1. 23. begotten by the word of truth Iames 1. 18. Thus for true dipping there is a certaine time appointed as was for Circumcision Acts 8. 37. yea commanded Acts 10. 48. And he commanded them to be dipt in the Name of the Lord. And 22. 16. And now why tarriest thou so long arise and be dipped and wash away thy sins calling on the Name of the Lord therefore such persons onely are to be dipped who are thus particular described wherein the new Testament is as cleare as the Old and Christ the Mediator of the new Testament as faithfull as Moses the Mediator of the Old So it appeares what subjects are to be dipped whereas if otherwise then is not the New as cleare as the Old nor Christ as faithfull as Moses which to say is blaâ—phemy 3. Againe if the Lord doth make his Covenant of the new Testament with those onely which know him by faith which at the hearing of faith preached doe apprehend and apply the promises contained in the Covenant and not to any by vertue of fleshly generation though the naturall children of Abraham Then not any by vertue of fleshly generation are under the Covenant though the naturall children of Abraham The first is proved Heb 8. 10. 11. For this is the covenant I will make with the house of Israel After thoâ—e dayes saith the Lord I will put my Lawes into their minde and write them in their hearts and I will be to them a God and they shall be to me a people and they shall not teach every man his neighbour And every man his brother saying Know the Lord for all shall know me from the least to the greatest Isai 59. 21. Iohn 1. 11. 12. Eph. 1. 13. Rom. 3. 16. 21. 22. Gal. 3. 26. 2. The second is proved Rom. 2. 28. Matth 3. 9. Joh. 8. 39. Rom. 9. 8. For he is not a Iew that is one outwardly neither is that circumcision that is outward c. Therefore none by vertue of fleshly generâ—tion though the naturall children of Abraham are under the covenant 4. Again if the covenant which the Lord made with Abraham and his seed under the Gospel concerning life and salvation through Christ is meant his spirituall seed and not his naturall then Abrahams spirituall seed under the Gospel are under the covenant of life and salvation and not his naturall 1. The first is true Rom. 4. 11. 12. 13. 16. Gal. 3. 7. 9. 22. 23. 29. Know ye therefore that they which are of faith the same are of the children of Abraham 2. And the second is proved Matth 3. 9. Rom. 9. 7. 8. Gal. 3. 22. And think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Therefore the covenant which God made with Abraham and his seed under the Gospel concerning life and salvation was with his spirituall seed not his naturall From hence we reason thus They onely are to bee dipped and received into the Church of God to whom the covenant doth appertaine But the covenant doth appertaine to the spirituall children of Abraham not the naturall Therefore the spirituall children of Abraham are to bee dipped and his naturall are not till they become spirituall From whence we reason thus againe If the naturall children of Abraham are not to bee received into the covenant of the new Testament by vertue of the covenant made unto Abraham the father of the faithfull and no beleeving Gentile hath the like promise title or priviledge to his naturall children as Abraham had to his then no beleeving Gentile by vertue of the covenant made to Abraham hath that priviledge of the admittance of his naturall children into the covenant of the new Testament by dipping But the first is true Luke 3. 8. Rom. 9. 6. 8. And 4. 13. 16. Now seeing the promise is of the faith that is upon the condition of faith Iohn 1. 12. Acts 8. 37. Rom. 10. 9. 10. Luke 7. 29. 30. Which faith is a living and working faith not dead 2. Iames 17. 18. 21. 22. 23. Without which Condition none are to be admitted into the Covenant of the Gospel though the naturall children of Abraham Matth. 3. 7. 8 9 10. Asts 2. 37. 38. 41. And no beleeving Gentile though never so holy have not that honor or dignitie as Abraham had to be the father of the Faithfull yea of all that beleeve Gen. 12. Gal. 3. 3. 8. Whether Jewes or Gentiles But hath this honor or dignitie onely to be Christs to be the Children of Abraham by faith Gal. 3. 7. 26. So that this Covenant standeth between GOD and man manâ—fested by holy Writ is That as there is but one Lord one Faith and one Dipping Ephes 4. 5. which is the Dipping of Repentance for the Remission of sinnes Mark 1. 4. so there is but one way or entrance into the Covenant under the Gospel so as the Father to wit an Infidell after Convertion is admitted and received a Member into the Church of Christ upon the manifestation of his faith and repentance by Dipping even so his naturall children those begotten after the Parents Convertion and admittance into the Church must come in the same way as the Parent did or else he cannot see the Kingdome of God Iohn 3. 3. Mark 1. 4. Except he die in Infancie or a larger mercy be showne of God then is revealed to us in his VVord Therefore we conclude thus with Deu. 29. 29. secret things belong to the Lord our God But revealed to us and to our children for ever And say with Paul Rom. 11. 33. Oh the depth of Riches both of the wisdome and Knowledge of God how vnsearchable are his Judgments and his wayes past finding out But for his reuealed will Christ saith Iohn 15. 15. That he declared all things which he heard of his Father but he neuer declared Dipping of Infants but forbid it as is proved from the negative part of the Commission Therefore he never
them that should beleeve at the command of God circumcised himselfe and all his males in his house because it was Gods Commandement Even so the faithfull the children of Abraham ought to dip those and those onely that profess repentance and faith at the command of Jesus Christ and that because Christ hath commanded it Matth. 28. 19 20. But the first is true therefore the second And to speake the truth infants are not dipped because the males of Abraham were circumcised Gen. 17. or because children were brought to Christ Mat. 19. nor because the promise is made to Beleevers and their children 2 Acts. Nor because Children are holy 1 Corin. 7. 14. Nor because they were all Dipped unto Moses in the Cloud and in the Sea 1 Cor. 10. 2. Or because God or his Sonne Christ who is faithfull as a Sonne ever commanded it or that the Scriptures approved it or will admit of any such thing or because they are of the Kingdome of God Mark 10. 14. But because it hath been invented by men and confirmed by the Pope thereby to bring in all Nations under him And the better to colour the matter knowing that Repentance and faith with desire of the Ordinance is required hath appointed God-fathers and God-mothers as they call them upon the profession of whose Faith and Repentance with desire of Dipping the Infant is sprinkled Thus have they made the word of God of none effect by their traditions Matth. 15. 6. 9. but in vaine saith God doe they worship mee teaching for Doctrines the Commandements of men And if Naboth would not sell nor change his Vineyard with Ahab because it was the inheritance of his Fathers 1 King 21. 2. 3. how much more ought every beleever stand for and not part with the Institutions of Jesus Christ the inheritance of our Everlasting Father the Prâ—nce of Peace Isai 9. 6. Now followes to shew the Paralell betweene Circumcision and Dipping and wherein the priviledges of the faithfull are as large as the Jewes insomuch as theirs were Circumcised and these are not Dipped also wherein they agree and differ 1. It doth not follow that because Abrahams seed by the Command of God were to be circumcised Genes 17. 10. that therefore the faithfulls naturall seed should be dipped at the Commâ—nd of Antichrist for circumcision of the Males was one of Gods Sacred institutions given to Abraham by Gods speciall commandment for that Church for ever so long as they dwell in the Land of Canaan And so to continue a Nationall Church and so is of the Lords owne tight hands planting Acts. 7 8. Gen. 17. 1. But dipping of Infants was never heard of in all the institutions of Christ or preachings of the Apostles nor in the principles of the planting of those Thirteene Churches in any of those 14. Epistâ—es and so you see the first part of your Objection groundlesse Secondly The pâ—iviledges of the Gospel are more large to Beleevers under the Gospel then to them under the Law First that in Christ all the Promises are absolute yea and in him Amen 2 Cor. 1. 20. Secondly that Abraham did not circumcâ—se the Females But under the Gospel both are to be dipt for there is no difference Col. 3. 11. Thirdly they had the Gospel but in darke shadowes Heb. 10. 1. but we have the substance or the body of Christ Coll. 2. 17. 4 Circumcision was a hard and painefull Ordinance and did both hinder worke and travell and by the foreness of it indanger death Gen. 34. 25. Josh 5. 8 9. and therefore is called a yoke that neither wee nor our Fathers could beare Acts 15. 10. but under the Gospell wee have a faire easie and comfortable Ordâ—nance in comparison of that and therefore happy are wee that may wash and be cleane 1 Kings 5. 13. 5. Their Circumcision did injoyne them to keâ—p the whole Law in the perfection or else they must be dâ—mned Gal. 5. 3. but in Dippâ—ng wee are but to beâ—eeve the Gospell and â—o Christ is the end of the Law for righteousness to every one that beleeveth Rom. 10. 14. And if this be not a greater priviledge or benefit then any of the Iewes had by their Circumcision let all beleevers judge Cor. 1. 14. 32 and the spirit of the Prophets are subject to the Propheâ—s Sixtly our priviledges is more and larger for that it is now given to all Nations that was then confined to the Jewes Matt. 28. 19. 20. Acts 10. 24. And mâ—ny of their Prophets Kings and Righteous men desired to see those things that wee see but have not seene them Matthew 13. 17. For John was the gâ—eatest that was boâ—ne bee fore him yet he that is least in the Kingdome of Christ is greater then hee and so our priviledges more Matth. 11. 9. 10. 11. 12. Objection 1. But dipping is come in the roome of Circumcision which did tipe out dipping to us Answere That cannot bee for then one tipe should tipe out another But Circumcision did tipe out the truth which is the Circumcision of the heart and the dipping of the Spirit Rom. 2. 26. 27. 28. 29. both made without hands Coll. 2. 11. 12. but so never was Circumcision nor Dipping Objection 2. But can you shew wherein Dipping and Circumcision doth agree and differ for that dipping of Infants is gathered out of Circumcision for because Infants were to be circumcised the eighth day theâ—efore many doe thinke by the same proportion from the Law to the Gespel children are to be dipped the eighth day or before Answere It doth not follow that because Jewes were to obey God in his Commandment Gen. 17. 10. that therefore we are to obey the man of sinne Acts. 4. 18. 19. in his traditions Marke 7. 13. And therefore till you prove dipping of infants an institution of the New Covenant as is proved Circumcision was of the old you doe but begge that by tradition that you should prove by the Word of God but can never Now followes wherein Circumcision and Dipping agree and differ They agree in these particulars First Circumcision of infants was Gods sacred Ordinance under the old Covenant Gen. 17. 10. So dipping of Beleevers Heb. 8. 8. 9. 10. is Gods Ordinance under the New Covenant Matt. 28. 19. 20. Jere. 31. 33. 2 They were both given to the Church for Gods glory and our good but to shew his right to command James 4. 12. and our duety as well as theirs to obey Acts 5. 31. 32. Hebr. 5. 9. 3. Cicumcision was to put a visible dâ—fferenâ—e betwixt the Church and the World or all Naâ—ions Exod. 12. 48. so likewise dipping is to put a difference betwixt the Church and the World Marke 16. 16. Acts 2. 39 40 41. John 15. 18. 19. 4. That as many of any Nation as would bâ—e circumcised was made a proselite and so might eat the Passeover Exod. 13. 48. So every one of any Nation being taught by the Word beleeveth and is dipped is made