I Note, That as soon as this first Evangelist Matthew had by direction of the Spirit of God, given a Relation of the Birth and preservation of our Lord Jesus Christ; he presently tells us of John the Baptist preaching and baptizing, thereby sig­nifying, That Faith in Christ hath the pre­ference, and that Obedience and Profession of Faith by baptism comes next in order.

Again, The Persons to be baptized were such as confest their Sins; but not Infants carried thither, and senseless of Sin.

Ag [...]in, They were baptized or dipped in a River, which they went to of their own Will, but not sprinkled with a little Water out of a b [...]son, or such like brought to them, or they car­ried to it whether they would or no.

Again, Repentance was first preached, and then upon Signs of Repentance the people were afterwards baptized.

So that the Subjects of, and manner of baptism, neither were Infants nor Sprinkling.

I Note, That those Persons that gave not Signs of Repentance were rejected from baptism; or thus, No Persons were admitted to baptism but upon Signs of Repentance; which John saw was wanting in some persons, and those he rejected as not intended in his Commission. And therefore Infants are not intended.

Again, The Infants of believing Gentiles cannot be concerned in baptism, because not so much as the Infants of the Jews or Israelites were; for John required Signs of Repentance, be­fore admittance to baptism, because only the true believers are the New Testament Isra­elites, and not Infants: They are not all Israel that are of Israel, Rom. 9.6. Rom. 2.28 29.

Again, If some will make the Infants of believ­ing Parents Church-members by baptism, or by Sprinkling, because they reckon them in the Covenant, why will they not continue them Church-members when they are grown up? as If their growing up to Maturity, were a grow­ing out of the Covenant. And indeed, these in the Text being a generation of Vipers, shew that believers Children are not in the Covenant, so much more than others as to be baptised, for John hear sets that Covenant aside from giving right to baptism.

I note, That Parents being believers, do not entitle their Children to baptism: For God hath neither so confined himself by promise or the ordinary dispensation of his Grace, as Experience teacheth. Tho' he had promised many things to Abraham and his Seed by natural Generation, yet none could by that Generation claim a peculiar priviledge in Gospel things: For instance, this of baptism is now denyed them, they being without Repentance, an effect of another Generation. A being born again, born of God; And if ye be Christ's, then are ye Abraham's Seed, and Heirs according to promise, Gal. 3.29. And you hath he quickned, who were dead in Trespas­ses and Sins, Eph. 2.1. And therefore let none reckon themselves better than others, because they were born of believing or professing Pa­rents, For we are all by Nature the Children of Wrath, as well as others, Eph. 2.3.

Again, If our right to this Ordinance (as some would have it) be founded in our believing Parents, Rom. 4.4. how is it that an awakened Soul that hath been sprinkled in its Infancy, sees it self in an utter lost condition by nature? having no right to the Covenant of promise, or the signs of it by any natural inherent Qualifi­cation, or birth-priviledge: And when by Faith it comes to have a view of the Lord Jesus, then it sees that all religious visible priviledges are in­joyed in the way of believing in him.

I Note, That Repentance is such an essential qualification for Baptism, that God in ga­thering his Gospel Church, Commissionates his prophet John to preach it, to prepare fit Members for that Visible Church, and that also upon signs of Repentance, to admit them by Baptism. And that without those Signs, Bap­tism should not be administered; whereby it appears that God hath made Repentance as the root or Tree, and Baptism as the Branch, and so Gospel Baptism cannot actually have a being without signs of Repentance; God hath ordained that Gospel Baptism, should be the Fruit on the Signs of Repentance. If you rake away the cause, the effect ceases, and accordingly John Baptized none but them in whom he found the cause.

Again, John foreseeing the coming of the Lord Jesus, and considering the manner of Bap­tising to be over-whelming in Water, takes oc­casion from thence, to foretell of the abundance of the Holy Ghost, that the Saints should be en­dewed with; & so it was fulfill'd, Acts 2.2, 3, 4. And suddenly there came a sound from Heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sate upon each of them. And they were all filled with the Holy Ghost, &c.

I Note, That baptism is of divine Institu­tion, for the son of God himself submit­ed to it as to Righteousness, that he might fulfill all the will of God; notwithstanding, that the Prophet Iohn the Adminstrator, thought that the dignity and innocency of the Per­son of Christ was above that Administration: yet Jesus saw his duty, as man standing in the room of the sinner, to give for him a perfect Obedience to divine Justice, and therefore submitted to Baptism or Dipping, leaving an Example for our imitation, Mat. 28.19. Acts 2.38. Acts 10.48.

Again, It was first Jesus [...]s choice to be bap­tized, and not Iohn the Administrators to bap­tize him; and so in the choice, Jesus was Active and Iohn Passive: but Infants are altogether passive, and not at all active for sprinkling, but rather by crying, shew their dislike.

Again, Jesus to fulfill his Fathers righteous Will of baptizing, came where was much water, tho it was many miles to it; but if a few drops would have done, then that might have been had where he was, and Iohn might have come to him.

I Note, That the Lord Jesus in his baptism, had not water brought to him, neither did he withdraw to a Rivolet nor stand by the River-side, nor did a little water suffice, nor did he it in private; but he went down so far, and deep into the River, that the Text is express, When he was baptized, he went up straight way out of the water. Mark, he went up out of the water, is the curious penning of the matter by the Holy Ghost, to shew the conside­rable depth our Lord went into the water to be dipt, that it may appear much water is neces­sary for the right Administration of baptism. This was his solemn Entrance into his pub­lick Ministry.

Again, God the Father, the Creator of all things, the high and lofty one that inhabit­eth Eternity, gives his Testimony to this his own ordinance of baptism, or dipping, by the Holy Ghost's glorious and miraculous appear­ing from Heaven in a visible descent, and the Father approving his Son's submiting to his righteous Will.

Never was any Church-Ordinance usher'd in with more Glory than the Ordinance of believers baptism.

I Note, That some Men (tho in the days of Christ) disowned the Doctrine of baptism up­on Repentance, and John the first Preacher and Administrator of it: Because there was, as they thought, a peculiar saving Priviledge, unalterably annexed to the Children of Abra­ham, tho when grown up were impenitent. Joh. 8.33. but it was but a pharasaical thought.

Many that are not in love with Christ dis­cover it, by not being in love with his Ordinance, for his sake: And some again are willing their own Invention may serve for his Ordinance.

And it appears, John 2.23. that this bap­tism of John was in much Water, and therefore he abode and preached in a place near much Water; but if a little Water would have done, then he might have Travel'd, and Preached and Sprinkled in the Hill Countrey, all over the Land; but to baptize or Dip, he must be where is much Water, and there­fore abode at Enon, a place by the River Iordan, because there was much Water there.

Behold our Jesus indisputation sheweth, that Dip­ing after repentance is from heaven, but Sprinkling before signs of Repentance is of Man's invention.

I Note, That here is the Commission of Be­lievers Baptism, given by our Lord Iesus Christ, King of Saints, and Law-giver to his Church: And that the Ministers of his Gospel are to preach first, & upon the success of their Mi­nist [...]y, baptize only those who believe the Gospel.

Therefore unless Infants hear the Word preached, and become thereby convinc't of sin, and the excellency of a Saviour, they are not within the reach of the commission for baptism; but that Infants do not do: and therefore they that sprinkle or baptize before preaching, set up their own folly against the wisdom of God, by doing the last first, just contrary to the Commission.

Moreover, to baptize either Infants or Men, or Women before they believe, is to make all seem Church and no World, or rather continue all World and make no visible Church: but our Saviour will have a Church out of the World. And therefore he saith to his Church, Ioh. 15.19. I have chosen you out of the world, therefore the world hates you; and accordingly believers are ap­pointed to be baptized, to distinguish them from the World. (See more pag. 15.)

Again, This promise of Christ's presence with his people, is upon condition of observing the method of baptizing after preaching, for preserving his visible Church from mixing with Unbelievers.

I Note, that this Evangelist also relates that bap­tism was administred not at a river but in a riv [...], by dipping of persons that went out, not carried out, and upon confession of sins, which Infants cannot do.

Again, Tho the Pharisees that thought they knew the Law did not receive Baptism, yet God found a people that did upon confession of sins; and therefore let not us that are sincere for Christ and his Gospel, be afraid of the reproach of some Ecclesiastical Persons, but value the love of God, for the text saith, Whosoever shall be asham­ed of me and of my words in this adulitrous and sinful Generation, &c. Mark 8.38. Matth. 10.32.

Again, I wonder how the Infant Sprinkling Mi­nisters dare say, In the Name of the Father, and of the Son, and of the holy Ghost, I baptize thee, &c. When they do but Rantize or Sprinkle, and not Baptize or Dip.

If they will sprinkle in some bodies name and not in their own, it is then (to my understand­ing) more proper and safe for them to say, In the Name of the Fathers. Popes, and religious Men, I spri [...]kle thee (according to the declared Will of the Milevetan Council in this case, It is our Will that, &c. and of the 5th. Council of Carthage, An. 416. We will that, &c. (but this is not God's Will) and then they'l put no fallacy upon God's Ordi­nance of baptism, nor speak untruth in the name of the Trinity.

And let me here speak directly to some Christians that are for Infant Sprinkling; what tho you believe personal Election, is there therefore a necessity that you must sprinkle your Infants, believing that that election runs only in your Line by natural Generation? Tho it may be you can say as a great many can, That truly I do not know whether there be another christian of my Generation or no; for they all by their Lives discover Ignorance and Unbe­lief of the Lord Iesus, or at most make but a La­odiccan profession: and then my brethren, what incouragement have you to reckon that Electi­on will run to your Generation after you, and that your Infants should be sprinkled.

Moreover, personal election is a secret residing only in God; then how can you personally ap­ply Election before their personal believing?

Furthermore, election gives no right to baptism until the elect person be taught or called, accord­ing to the commission of preaching & baptizing.

God's order of working about the salvation of a sinner, is, God elects and his Ministers calls; and the spirit going with the Word regenerates, and upon that comes a bending to obedience and profession. Or thus,

God elects, and Man preaches, and then God regenerates, and Man baptiseth. God works first.

First, Is the decree of salvation. 2dly. The pub­lishing of it. 3dly. The change made in the soul. 4thly. The sign thereof, and a profession which by the will of God ought to be done by dipping, (see p. 27.) as a lively Emblem of cleansing in the merits of Christ, the River of Water of Life.

As God in order of time, hath placed Electi­on before Sanctification, so he hath placed teaching before baptizing.

I Note, That the Evangelist Mark as well as Matthew, is imployed by the Holy Spirit of God, to let us know, That our Lord Jesus Christ at Man's Estate, submitted to dipping, notwithstanding the Dignity of his Person, being God manifest in the Flesh, Immanuel, God with us: behold, this mighty person bears a Testimony too, and puts a glory upon baptizing or dipping of visible Saints, by being himself baptized in the River Jordan at Thirty years of Age, Luke 3.23.

If God hath appointed Dipping, why should Man pretend to sprinkle? as if Man was wiser than his Maker, or had a Soveraignty over God's Worship; I think none but Papists claims that Prerogative, tho others practice it.

But sensible Christian, do thou choose be­lievers Dipping, and reject Infant Sprink­ling. For the Lord Jesus chose to be so bap­tized, and He hath dignity and soveraignty to command thy Obedience, and this sort of Obedience, even believers baptism in much water.

I Note, That also the Evangelist Mark mind­eth that our Saviour himself put the Que­stion for us, that profess believers baptism, Was it from Heaven or of Men? This Que­stion being close to the point, pusled the great Men of that Day that opposed Dipping, so that they seemed to stand as it were speech­less, therefore our Saviour closes upon them again, saying, Answer me: Answer the Questi­on. And then they set their carnal Reason to work to find out some sophistical Answer, and preserve their Reputation among the People; and the Learnedst Answer that they could find, was a subtil one, We cannot tell. See their Po­licy in the Text: And they reasoned with them­selves (not with the Scriptures) if we shall say from Heaven, he will say, Why then did ye not believe him? If we shall say of Men, they fear­ed the People, (would be in a rage for pre­tending to Divinity, and yet deny Dipping a Heavenly Institution) for all men counted that John was a Prophet indeed, and they answer'd and said unto Jesus, We cannot tell, &c. Mark 11.31, 32, 33. And thus our Lord Jesus shews That Dipping after signs of Repentance, is an undeniable Doctrine.

God will accept nothing in his Worship but what he hath appointed, and that's suf­ficient to constrain me to submit to the great Gospel Ordinance of believers baptism, tho many cannot tell.

I Note, That this Promise, he that believeth & is baptised, shall be saved, seems to carry a great force in being baptised, as well as in Believing. But unquestionably it carries, that believing is essential to saving, and it is to go before bap­tizing, and not baptizing before believing; for that is just contrary to the Text, Man's Will for God's, Heb. 11.6. John 4.23.

Believing and baptizing you see are joyned in the Text, and therefore what God hath joyned together, let no man put asunder.

And were it indeed that Infants were dipp'd, which is the right Mode of baptizing, it would not further their salvation, they not belit­ving. God having reserv'd the way of their salvation as a secret peculiar to himself, even by the unsearchable Riches of Christ: Then how can Infants have any thing to do with Baptism; for Bap­tism here in the Commission is not annexed to a natural birth, but to Preaching & believing.

Again, To secure dipping from supposed danger, all the World in the Text signifieth cold Countries as well as hot, and the Pro­mise Lo, I am with you, preserves, yea I never heard of any believer that had hurt in Baptizing.

Again, Here's a Commission for believers bap­tism; but where is any Commission for Infant Sprinkling? And they that act in the Kings Name without's Commission, are invaders of the Kings prerogative Royal, and instead of obey­ing, they set themselves in the Throne.

I Note, That the Evangelist Luke also bears a Testimony to believers baptism upon signs of repentance, and not to Infants, nor sprinkling, for they can give no signs, nor can a little water serve; for in the text it was done in a River.

Consider God's [...]anger with Israel, for (among other things) changing his Altar of Earth, Stone, or chittim wood, into an Altar of Brick, Isa. 65.2, 3. but Infant sprinklers say, Why is not Sprinkling as good as Dipping, seeing it will as well represent the thing signifyed by Baptism? But that's their mistake, and God can tell best, Why not? and 'tis best for us to obey and Dip, when God saith Dip.

So Naaman the Assyrian thought, that God's choice and order was too precise, and that therefore another place was better, as now of In­fant sprinkling, some think tis better than be­lievers baptism. Said Naaman, Are not Abana and Pharpar Rivers of Damascus, better than all the Wa­ters of I [...]rael: May I no [...] wash in them, and be clean: So he [...]rned and went away in a rage, but his ser­vants advised him to obey, 2 Kings 5.12.

No repenting, no baptizi [...]g. If the Question be put, Tho is to be baptized? Why the answer is, He that repenteth. For the Gospel is to be preached only to such as are capable of believing and repenting, and consequently of being baptised there upon.

Again, Iohn preached in all the Country near the River, because of much water.

I Note, That being the natural Children of believing Parents, tho grown persons, doth not intitle them to this holy Ordinance; for God is able by his Spirit in the Call of the Gos­pel, to raise up Children unto Abraham; and as he was counted the Father of the Faithful, so his Children of the promise must be believers; for of the Race of the Gentiles (as we in England are) we cannot be the seed of Abraham, but as we are believers and faithful; and so A­braham becomes our Father, and then comes in our claim to the promise to Abraham and to his Children: And accordingly hear Iohn the Baptist rejects natural generation, and calls for regeneration Fruit, &c. for 'tis not Abraham to our Father, but believing that gives right to baptism.

Moreover, every days experience teacheth us, that tho multitudes of Infants are sprinkled, yet but few, very few of them, when at ma­turity, shew signs of Faith and Repentance.

And on the other hand, experience every day teacheth us, that very many of them that have Repentance, or an effectual work of grace up­on their souls, are those that cannot plead the priviledge of having believing Parents; then [Page 22]pray what peculiar right to baptism hath the children of believing Parents more than others?

Besides, if the now believer that was sprink­led in his Infancy, have swaying reasons to believe, that neither of his Parents were be­lievers (and such there are;) then by what rule did his Parents sprinkle, or as he calls it baptize him? And by Vertue of what promise doth the believer reckon his Infant Baptism effectual or valid to him, seeing his Parents were Unbelievers? For the promise was made as he reckoneth, only to the Chil­dren of believing Parents. Pray then doth not the unbelief of his Parents make his baptism void for want of a ground to found his baptism on? Yes.

Abraham was not Father of our English Nation: And therefore think not to say within your selves, we have Abraham to our Father.

As we came to Christ (not by the Will of the flesh, nor of the will of man, but of the will of God) so cometh more, be their Parents believers or unbelievers. Or thus,

Our children cannot be the children of Abraham till they believe as he did.

Again, formerly as well as now, a generation of Vipers too often comes of believing Parents, then how are they in the covenant more than others.

As 'tis not election but sanctification, that actually qualifies men for heaven, so 'tis not E­lection but Believing, that actually qualifies for baptism. The Elect are chosen to be sanctified as well as to be saved, and accordingly are called by the Gospel to believe, and then be baptised, and that as a sign of their Faith; and all this is before they are actually saved.

I note, That the Publicans according to the saying of Jesus, are apter to receive the Gospel, than some Professors are.

The Publicans and Harlots go into the King­dom of God before you, Mat. 21.31. And the Publicans Justified God, being baptised with the Baptism of Iohn, Luke 7.29.

A submitting to the Call of the Gospel, and diligence to learn the Duties of it, are signs of Faith and Repentance, and qualifies persons for Baptism, What shall we do? What shall I do, Acts. 16.30. is always the question of the Repenting, Believing Sinner, that is fallen in Love with Jesus, (under the sense of the need of saving from his sins,) And con­ceiving that Jesus hath something for him to do, he is willing to shew that Love, by doing somthing commanded by Jesus, even to be bap­tised, (If any thing [...]s to be done by the Creature, then Infants are excluded.)

Again, Thus we read of many sorts of Per­sons, Pharisees, Sadduces, all the People, yea Jesus himself, but yet not a Word of Infants, the point in hand.

Again, John doth not mind whether they were the seed of believing Parents or no, but requires Repentance as a sign of faith, to qualify for baptism.

I note, That three Evangelists, witnesseth that baptism was administred on people, by dipping them in a River, and not on Infants by pouring or sprinkling a little water on them.

Again, Tho Jesus was Circumcised in his Infancy, yet to be baptised he must be at ma­turity. Tarry till he be just entering upon his Religious publick work, tho he be about thirty years of Age first.

The Father hath given his testimony to dipping at maturity, by instituting it, and beholding his Sons obedience, & by a voice from Heaven, say­ing, This is my beloved Son in whom I am well pleased

The Son hath given his Testimony to it, by owning it his Fathers will, and practising it, and giving his Apostles Commission for it.

The Holy Ghost hath given his Testimony to it, by descending in a bodily shape at its Administration.

Let Infant Sprinklers show such Testimonies.

Then what glory in the parts of Worship is there that exceeds this glory of the Te­stimony of these three Infinite Persons, in the one eternal Being?

I note, The great difference between two sorts of People, the common people, and the superstitious. The common people, the poor imbrace the Doctrine of the Gospel, tho the worldly wise and superstitious reject it.

The Publicans justified God, that is, the Col­lectors of the Taxes, which the Jews paid the Romans, who were infamous for their Exactions, were convinced of their Sins by Johns Ministry, and acknowledged the Righ­teousness, Goodness, and Mercy of God. Be­ing baptized with the Baptism of John, they believed his Baptism was from Heaven, and submitted unto it as a divine Institu­tion, confessing their Sins.

But the Pharisees and Lawyers, the Rabbies of the Age, rejected the Counsel of God against themselves, continued impenitent, not bringing forth Fruits meet for Repentance; and refused submission to the wisdom of God in his gra­cious dispensation, being not baptized of John.

Again, It is the indispensable Duty of Belie­vers to be baptized, because 'tis not only in­joyned, but there's not any Text that leaveth them to the liberty of leaving it undone.

I note, That also the Evangelist Luke minds, that our Lord Jesus defended John's Baptism as a Doctrin, by divine Authority.

And that Baptizing is Dipping, is also manifest by the literal, proper, and natural signification of the Greek word Baptizo, which all our Lexi­cons and Learned Men, yea Criticks in the Tongues, with one consent, do say, That Baptize is Dip, yea, such a Dipping as is used in Bucks, where Cloaths are wash'd, to wash the whole body, to dip over head and ears. The English and French keep the Greek word Baptism un­translated (which I reckon either a fault in the Translators, or a way left whereby the peoples ignorance about Baptism was continu­ed.) But the Dutch translate plainly in their own Language, Doopen to Dip.

And that the word Baptizo doth signify to dip or plunge under water. Consider these Scriptures for the present, Mat. 3.16. John 3.22, 23 Acts 8.38. Rom. 6.4. And these Authors follow­ing, Stephanus, Scapula, Budaeus, Casaubon, Zan­chius, Spanhemius, Taylor and Hammond. For which consult Legh's Critica Sacra, Taylor's Ductor Dubicantium, and Hammonds Annotat. up­on the New Testament.

Again, To baptize before Re [...]entance, is just contrary to John's Practice; for he bap­tized no Infants, and rejected persons that gave no signs of Repentance, Mat. 3.7, 8.

I Note, That this fourth Evangelist John, also beareth Record to the first Institution of belie­vers baptism which John the Baptist administred in the River Jordan.

Again, John's baptism was by Divine Au­thority; he called people by his Ministery to Faith in Christ, and expected good Works as the fruit of that Faith: And here began to be laid the Foundation of the New Testament Church gathered out of the World, by the Gos­pel call of Faith, Repentance, and baptism; these People he divides, he gathers the good and throws the bad away; admits the Re­penting, the coming Sinner, and Rejects the rest; not an Infant baptized, nor a grown person Sprinkled in this Heavenly baptism.

The Old Testament Church was National, con­sisting of the Natural seed of Abraham, Ser­vants bought with Money and Proselyter, who were circumcised, to distinguish them from o­thers, by express command from God: but the New Testament Church is congregation­al, consisting of a separate People, gathered by the call of the Gos el out of the World, and are reputed the Spiritual Seed of Abr [...]ham, by believing as he did, G [...]l 3.6, 7. Even as Abra­ham, believed God, and it [...]as a [...]co [...]ted to him for Righteousness. Know ye there [...]re, that they which are of Faith, the same are the children of Abraham.

I note, That our Lord and Saviour own [...] Johns Baptism, by practising the same, and as Iohn his Fore-runner had prepared the way, by preaching Repentance and Baptism, but not an Infant concerned therein.

So Christ admitted none to his baptism, but such as made an [...]ctual profession of faith.

Again, Tho the re [...]son why Jesus and his Dis­ciples and Iohn also baptized in Enon, was be­cause there was much Water there, a fit place for baptizing; yet some men nowadays by their pra­ctice, reckon themselves wiser than Iohn, or the Disciples and Iesus also; and they choose a place where is a little Water, a spoonful serves their turn, and this is just contrary to the Text of being a [...] Enon, because there was much water there.

The truth is, Infant Sprinkling is contrary t [...] Baptism in all the parts of it.

Surely, 'tis clear, that this Text proves, there is something in much Water ('tis material to Baptismal Obedience) and that a little is no [...] [...] handful is not so proper as a River fo [...] [...]ptis [...]

If by plausible pretences one Error be ad­mitted into the Church, then all Errors may follow.

I note, That the baptised were Disciples, Christ's Schollars, before that he baptised them. And tho he baptised more Disciples than John, yet he baptised no Infants, for the Text faith, they were Disciples, persons that had learn'd some of Christs Doctrines.

Again, Baptised more Disciples, proves, that Infant Sprinkling is only a Humane Invention, a Counterfeit devised, to politically make all that are born in a Nation Church-members, or visible Christians before they have Faith or Repentance, of which sort the Antichristian Church is full. Which secures their Priestly Grandeur, &c. Yet those whom Christ and his Disciples baptised, were not Infants but Disci­ples, besides Sprinkle they did none.

Moreover, If Infant Sprinkling, had been an appointment or Ordinance of Jesus Christ, there would have been some Command or Example in Scripture to warrant the same. But where the Scripture hath no Tongue to speak, we should have no Ear to hear, that we be not guilty of Will-worship.

And should any conclude that some of these baptised Disciples were Parents, yet, we find no mention of the Baptism of their little Children, for the Lord Jesus knew that they had no right to Baptism tho their Pa­rents were believers.

I Note, That upon the Jews being by Peters Preaching convicted of sin, and crying out, What shall we do, ver. 27. Peter answers, and commands Baptism even as he Commands Repentance, Re­pent & be baptised, & the Reason given why they should now repent and be baptised, is because now they are according to promise, called by the Gos­pel to believe, Repent and be baptised; but not called to be Sprinkled first, and repent afterwards.

Again, When People repent before they are baptised, they are then in the way or order, that the Wisdom of God hath assigned; but Baptizing or Sprinkling before believing and re­penting, contradicts the order appointed by God.

Again, This Duty, Repent and be baptis d, is not only injoyned them, but after Generations, Joel 2.32. — the Remnant whom the Lord shall call. Every ones Children that shall be called, be called by the Gospel in all the World; so full and free are the tenders of the Gospel, for the promise is to many, even as many as are called, Rev. 7.9. I saw a great num­ber, [Page 31]which no Man could number, of all Nations, &c.

Again, Of all these that the Promise was made to and to their Children. None were baptized but those that gladly received the Word: But it doth not appear, that any Infants did or could be capable of receiving the Word, and therefore they could not be the fit subjects for baptism.

Again, Tho three thousand believers were added, yet there was not one believing Pa­rent that had an Infant either baptised, or so much as sprinkled, for they that were Bap­tised, were only those that gladly received the Word. For in the Text, is not a word of little ones; Baptism is only for those that gladly receive the Word.

Again, The Primitive way of admitting Church Members, was upon a profession of Faith, a Believing: Whereupon having that sign of a Change, a Regeneration, the Ministers then obedientially baptise them, as directed by Christ in their Commission, they being by baptism visibly added; But they were not sprinkled first, and never believe after, as a great many are.

Why shouldst thou think, that the same God and Father that work't about thy sal­vation before thou though [...]st of thy self, and hath by his grace effectually called thee, should not also have a design of saving grace upon some Unbelievers Children, as well as upon thine? nay, it may be, it is upon theirs and (if any be rejected) not upon thine; for it was not for any Worthiness in thee, that thou wast called; and therefore, what's in thee, that thy [Page 32]Children should be more than others, when others are of the same lump with thy self? And thy Corruptions too much work up, not­withstanding grace hath been at work upon thee, that still 'tis a miracle that thou art sa­ved; Nay, thou wouldst never be saved, if grace did not eve [...] d [...] abound, and mercies, great and manifold mercies follow thee every where, and all thy life long; so that 'tis by grace ye are saved, and the s me grace in the Text is free to, as many as the Lord our God shall call. And when called, then are they accord­ingly proper Subjects for baptism.

Let men make the Covenant as firm as they please, or as now a days make what alterations they will, and put who they will into it, yet that gives Infants no right to Baptism, until signs of Regeneration; for all things in God's Worship must have a Warrant from God's Word, Lev. 10.1.2. chap. 9.24, chap. 16.12. And baptism is always in Scripture annexed to signs of Regeneration.

He that doth not blind himself, may see by experience, that neither the Children of Believers nor Unbelievers give signs of being in the Covenant, until they are grown to Years of understanding, and the most never do it at all; how then according to your own reckoning should they have right to baptism? And tho you sprinkle them upon a supposition, that they are in the Covenant, yet you will not admit them to the Lords Table upon that sup­position, until they shew signs of Regenerati­on, then why sprinkle them? Is their grow­ [...]ng to be Men, a growing out of their Priviledg? [...]ut indeed they were never in that.

I Note, That believing in Jesus Christ, hath a Spiritual tendency to obedience & Believers baptism, tho in our degenerated Age, many Converts motions thereto are stifled by seeming Truths.

Again, How express the Text is, both Men and Women were baptized; but yet not a word of In­fants, for they indeed were never baptized nor intended for it; because they were incapable of believing, or answering the Call of the Gospel.

When the Men and Women believed, they then were baptised, and this is compleatly ac­cording to the Commission of teaching and bap­tising, Mat. 20. Mark 16. And indeed baptism in the best kind could not be an Ordinance of God, but by vertue of his Royal Commission.

I have read that a Learned Doctor of the Church of England, saith thus. I have seen what my Learned and worthy Friend, Dr. H. Mr. B. and others says in defence of Infants Baptism, and must confess, I do not a little wonder, that Men of so great Parts, should say so much to so little purpose, for I have not seen any thing like an Argument for it, Dr. Bar. to Mr. T.

Believing and Baptism are joyned together, Mark 16.16. He that believeth and is baptised shall be saved. What God hath jo [...]red together let no Man put asunder, for th [...]e is no dissolving the Native Un [...]o [...], tho disunion of living together, hath been suffered because hardness of [...]rt, Matt. 19.18.

I Note, That they went down both into the Water, and they came up out of the Water, which plainly proves, that standing by the wa­ter was not enough, though much Water; then how should standing by a Bason of water be e­nough, or taking a handful be enough? but both must go into the Water: And the Text, to be sure, to fasten the going down into the Water upon our minds, doubles the expression, and names the persons particularly by Name, both Philip and the Eunuch went down in­to the Water. But why doth the Holy Ghost make this repetition, but to shew that much Water is essential to baptising, dipping must be essential to dipping, and is not a Circum­stance, Dipping and Baptizing being all one, Baptize is Greekish and Dip is English.

At my writing on this Text, I being in com­ [...]any with one of the Dissenting Ministers in [Page 35]in London, that practise [...]h Infant Sprinkling, I put one Question to him, viz. Whether much water was not needful for the right performing of Baptism? And after a little pro and con, he said, I will grant you that it was the Primitive Practice in baptizing to dip; for 'tis foolery (said he) for any man to deny it; and he also acknowledg­ed, that the Greek word baptiso had our Tran­slators put it into Eng [...]ish, must have been dip. Tho he contradictingly said, That dip­ping was but a Circumstance, and might there­fore at discretion be astered to Sprinkling, that carrying the same signification in it as dipping doth: but I answered, That Dipping was not a Circumstance, but essential to baptism.

It's irrational, nay, its making a thing to de­stroy its self, to say, That Dipping is not essential to Dipping.

And who is the Man that may at his dis­cretion alter God's Ordinance? Man must neither add to, take from, nor change the In­stitutions of Christ, without Infalibility.

It is one of the boldest presumptions Man can aspire unto, to innovate in the Worship of God; nothing can be more affronting to his Sovereign Autho [...]ity, Wisdom and Puri [...]y, then for [...]oor creatu [...]es to mix their own contrivances with his most [...]ure Appointments, Deut. 12, 32. Ch. 18.20. Jer. 26.2. Prov. 30.6. Lev. 10.1, 2.

Again, 'Tis not another but thou thy self that [...]elievest, that is to be baptized; yea, every o [...] is to act for himself, an other mans do­ing will not excuse thee.

I note, That here is a miraculous Conver­sion of Saul, or Paul, by many illustrious circumstances, all clos'd up as it were with a seal, Baptism, as if his Conversion would not have been complete without Baptism; so sacred and of great import is Baptism to follow conversion; Baptism is the great demonstra­tive Expression of a Change in the Soul.

Again, Paul arose (that is as much as to say) went some whither to be baptized, where was much water; for else a little, if that would have done, might have been brought to him, as it is now a days to children; but to be dipt, he must arise, Joh. 14.13. Mic. 2.10. and go to some place where is much water. Jer. 13.4. 2 Sam. 17.22.

And this we find in Scripture was the constant practice of the Apostles in obedience to their commission, Mat. 28.19, 20. and ac­cordingly this Apostle practiced it himself, and praiseth the Corinthian Saints for their punctual observation of Ordinances, 1 Cor. 11.1.2. Now I praise you Brethren, that ye remember in all things, and keep the Ordinances as I deliv­ered them to you. Baptism was delivered in the Pattern by Dipping, Mat. 3.16, 17. not by Sprinkling: and therefore Sprinkling will not serve, but it must be Dipping; they went down into the Water, Acts 8.38.

I Note, That signs of Conversion are all along made the Qualifications or Reasons why persons should be baptized: But Infants giving no signs of Conversion, are therefore not qualified.

Again, Water Baptism is so great a Duty, that the Apostle commanded it upon find­ing the persons qualified; but Infant Sprink­ling being no where commanded, or directed is a clear proof, that the Children of the Be­lieving Parents of those times, were not qua­lified for baptism by their Parents believing.

Again, That which the Apostles did bap­baptize with, was that which Christ com­manded to baptize with, viz. Water.

Again, Persons receiving the spirit of God, is not sufficient to excuse them from the call of the Gospel to be baptized with water, but is rather a sure qualification for water Baptism, for no man can mend the Apostles Commission, Mat. 28.19, 20. Gal. 1.8.

Again, Sprinkling is not here command­ed by Peter, but Dipping; he commanded them to be baptized, that is dipped in the name of the Lord Jesus. Surely if Sprinkling had been e­nough, the Apostle would not have injoyned dipping, Acts 8.38.

Baptizing in much water is made an Emblem of a­bundance of grace and glory, Rev. 1.5, 6. tho some people chose a few Drops.

I note, That Lydia was a Merchant-woman, a stranger in this country where she lived, and in appearance a single Woman, or unmarried, because there is no mention of either husband or children as is usual, where such are concerned nay, she is named as principal; not by a Hus­bands name, but by her own name Lydia, not as having an Husband nor in an Husbands busi­ness, but her own a Soller, which further clears, that she had no husband nor children here where she lived. Note her Speech, Not in our House, but in my House; she properly calls it her House, whereby it clearly appears, the had no husband. And why [...] my should imagine she had children in her [...]use is very strange, and but a poor shift to bring in Inf [...]t Sprink­ling by? but that she had a servant or two is probable, because i [...] be [...] ▪ to her business of Trade and [...] [...]ut for any to affirm, that [...]e had h [...]dr [...] ▪ [...] the Text is altoge­ther [...]let [...], and leaing so much to the contrary, much [...] [...]; and except it be affir [...] sh [...] had, [...] [...]lso that they were not of maturi [...], [...]d did not [...]ve, this Text will do Infant Sp [...]kling no [...]rvice. For a suppo­sition will not be sufficient ground to build [Page 39]a Church Ordinance upon, at least when many Scriptures appear against it. If thou believest, thou may'st be baptizid, was Philips terms to tho Eunuch; and upon these terms Lydia's Servants might have right to baptism.

Again, if Lydia had a husband in her Housal at her baptising▪ tis strange that notice should be taken of the Wives baptizing and not of the Husbands; nay, if she had had a Hu [...]band there­in, surely he would have been named, and if no husband, then why children?

Again, If Lydia had a husband, 'tis strange that she should in description be described to be a Woman and not a Wise, and that she be­longed to such a city and not to such a person, and that the Trade should pass in her name, and not in her Husbands, and that she was the Housekeeper, not a Lodger.

Again, Had Lydia had a Husband with her, whereby a greater probability of children might arise, it is very likely it would have been said, That Lydia and her husband, as well as Lydia and her Household; or Lydia the Wife of such a Man, and himself were baptized, and their Houshold, Judg. 4.4. or had she been a Widow, to have been called so as the Woman of Sarepta, to whom Elias was sent, was called a Widdow, Luke 6.26. And again, Luke 7.12. The only Son of his Mother, and she was a Widdow.

Moreover, In all the forty Texts about bap­tism there is not one Child mentioned, then why any should imagine that Lydia had any, is strange; for here is no more sign of Lydia hav­ing Children then there is of Pauls.

I Note, That the Gospel was preached to all that were in his house, and he and his re­ceived it, and rejoyced believing in God with all his house. And these that rejoyced believ­ing, are they that were baptized.

But if it be supposed, that he had Children, then 'tis as supposable he had none; and if sup­posed that they were baptized, it can be only such mature children that the Text saith, Rejoyced, believing with all his house; for the Text notes that such, and none other were baptized. And therefore, these could not be Infants.

A house of people converted together, good News! They all believed, and were all baptized; yea otherwise the Jaylors believing could not save his house, nor one person, Mark 16.16. Neither will one man's believing serve another to be baptized by, Acts 8.37.

I Note, That here again is the believing of a whole house, and their baptizing upon it; and so also as many of the Corinthians that believe were baptized, and no more.

And why is there such care taken all along by the Holy Ghost, to tell us of be­lieving, when we are told of baptizing, but to shew, That there was no baptizing with­out the parties first believing.

Believing and baptizing, baptizing upon be­lieving is the fix'd order of the Gospel, and is about Fourty times mentioned, but through out the Testament, not a word of Infant Sprinkling.

And therefore it appears, that the Holy Ghost hath given us ample proof of what is indeed the Ordinance of baptism, having so often told us, Repetition upon Repetition.

And then, how dare any man reckon him­self wiser than the Holy Ghost, by making alterations, and saying, A little water is as good as a great deal, and Sprinkling is as good as Dipping, and that Infants that do not believe may be baptized as well as believing Men and Women. Faith comes by hearing. Rom. 10.17. And therefore Infants must be without Faith, or do not believe.

I Note, That John's baptism and Christ's were the same, only that John's was upon profession of Faith in Christ to come, and Christ's baptism is upon profession of Faith in him already come.

Again, To baptise a person by Dipping up­on Profession of Faith, that was Sprinkled in Infancy, is no Rebaptiza [...]ion.

Do you say Infa [...] Sprinkling is lawfull, because the Scripture doth not forbid it? Th [...] I say it is unlawful because the Scripture doth not appoint it, for what is [...] commanded is forbiden.

And Samu [...]l said, hath the Lord as great de­light in burnt Offerings and Sacrifices as in obey­ing the voice of the Lord; behold, to obey is b [...]to then Sacrifices, &c. 1 Sam. 15.22, 23.

And these Believers are they that according to Gods order and his peoples, answer to the Gospel call ou [...]ht to be baptised, to manifest that they do indeed seperate form the World and show forth Christs death and Resurrection.

I Note, That baptism is not to be delay'd when a person is converted, but to be ad­ministered, as the Holy Ghost knew best how to appoint the manner, that it should be a proper sign, and to a true believer a real token of the certainty of his being washed and clean­sed in the blood of Christ. O the unsearch­able boundlesness and depth of the Riches of Christ, represented by much water.

All things under the Law were cleansed by blood; without shedding of blond was no remmission; and this is the River of water of Life that Saints are washed in, of which the Ordinance of believers Water baptism, is a lively Emblem, A River of Water of Life, the boundless Ocean of the Merits of Christ's blood. Rev. 1.5. Him that loved [...]s and washed us from our sins in his own blood. And so Jer. 23.6. according to Zech. 13.1. In that day there shall be a Fountain opened to the ho [...]se of David, and to the Inhabitants of Jeru­salem, for sin and for uncleaness

Again, To wash away filth, Sprinkling is not so proper as dipping, but here sins are to be washt away by baptism, saith an Apostle.

I Note, That Faith in the Death of Christ is needful to baptism; baptism, or in English Dipping, was a sign of the death and burial of Christ, and so the rising up out of the wa­ter a sign of the rising of Christ out of his Grave, which clearly shews that not sprinkling but dipping is proper to signify Death, burial, and Resurrection, and not only that of Christ's but of our death to sin, & resurrection to newness of life in an holy walking before God and Men, as saith Paul after his conversion and baptism; the life that I now live is by Faith in the son of God; and let the time past suffice for your vain conversati­on; and that we should by Faith see that as our bodies are buried in the water, so our sins are bu­ried with Christ in the Grave; and as our bo­dies are raised out of water, so by Faith see Christ risen for our Justification, and that we that are baptized, are no more strangers and foreigners but visibly fellow Cittizens with the Saints.

Again, By us that were baptized, the A­postle meaneth believers, not Infants; for ever since his conversion, he numbereth himself with believers, Saints by calling.

I Note, That Paul doth not mean Christ did not at all require him t [...] baptize, or that it was not in his Commission; but he means, he was not chiefly sent to do it; these Scriptures, are so to be understood, John 6.27. 1 Tim 2 14. Ephes 6.12. for, if he had no command from Christ at all to baptize, then he did evil in baptising Crispus and Gaius, &c. — Act. 16.32.33. But it is evident, that Paul declared the whole counsel of God, & was cammand­ed by Christ to baptise, because he did baptise those in Christs Name, 1 Cor. 1.13, 15.

And again, the only reason Paul gives for his not baptising, is, least any should say, that I baptized in my own name, and so set up for a party to my self, and divide Christ's Church among principle Ministers; and this, he saith only to clear himself of Schism.

Again, Pauls buisiness was chiefly to convert, and other Ministers to baptize; much like the Text, John 4.2. Jesus himself baptized not, but his Disciples; and so there is no doubt, but the be­lieving Corinthians were baptized, tho' not all by Paul; and so John 3.22.

I Note, That as when believers are baptised, they publickly own Christ for their head & leader; so the chil [...]ren or people of Israel passing with the cloud before and behind them; and through the Red Sea, they pub­lickly declared Moses to be their leader; so it was to them the distinguishing Sign or Ordinance, and that by God's Appoint­ment they were all that obeyed the Lord by Moses to pass through the Sea.

Again, There is also resemblance between dipping and being in the cloud, and in the sea; for in both, the whole body is covere [...], the cloud was before Israel and behind, and it rested upon them; and they were in the cloud covered all over. And the Sea also was a resemblance of dipping: for as they went u [...]on the bottom of the Sea, the waters were abundantly higher than their heads: and therefore it may be said, they were in the depth of the Sea or in a sense Dipt. For they were in the middle and at the bottom, (tho' the waters were miraculously made to stand from their Bodies, that they might not be drowned,) and Therefore and Apostle may say as this Apostle saith, And were all b [...]ptized unto Mo­ses in the cloud, and in the Sea.

I Note, That the Spirit that accompanys the Preaching of the Gospel is one in all places, and to all Persons that effectually believe, and because of thus believing we believers were baptized into one Church. The Bride the Lambs Wife, part whereof were the visible Saints at Corinth, to whom we were added by visible demonstration, baptism, whe­ther we were servants or free; all one, all alike, whether our Parents believing or unbelieving, so the Person baptiz­ed were a believer, and have been all par­takers of the one Spirit in the one Body, the Church through the Spirit and ba [...]tism.

Love to the Brethren is from the oneness of that one Spirit of God; and the multitude of them that believed, were of one heart, and of one Soul, Acts 4.32.

Again, Infants are not concerned in this All baptized; for Infants were not the Co [...]in­thian Saints that this Epistle was writ to (1 Cor. 1.2.) nor were Infants bond servants, neither had Infants the comforts of the Spirit at­tending Faith in our Lord Jesus; for that Spi­rit convinceth the world of sin, and a soul, of the want of a Saviour; and also shews it the Christ that dyed not for his own sins but others An Infant cannot believe this.

Paul again numbereth himself among the be­lievers, and not among Infants.

I Note, That in [...]his Chapter the Apostle is about to clear up the Resurrection of the dead, and to do it, take [...] the baptising of the Saints upon thei [...] believing to be one good Argument for it; and [...]co [...]dingly argues thus: The Saints bapti [...]m o [...] dipping [...]o signify the Death of Christ, & rising again out of the Water, to signify, the resurrection of Christ, would signify nothing, if there was not indeed the Resurrection of the [...]ody of Christ, nor is to be indeed a Resurrection of the Saints, of whom Christ's Body was the fir [...] Fruits. What signifies, (saith he to believers) your being baptized into, o [...] upon the Profession of the Faith of the Death and Resurrection of Christ, if Christ did not die, and rise again; and if he arose again, then in time shall be a Re­surrection of them that are his; the Bodies of the Saints being the purchase of the Blood of Christ, as well as their Souls.

Again, No Infants can be concerned in this Baptism, because they could not be baptised for the dead; they could not believe nor confess that Christ died & ros [...] again. That one dead, risen Jesus, should satisfy the demands of infi­nite Justice, for thousands and millions of no­torious Sinners, chief of Sinners, pall, present, & to come, of which his Resurrection being a discharge from the Prison of Death, is a clear proof that he paid all the demands of injurest Justice.

The Apostle in this Chapter is shewing, that persons in a state of nature, are under the Bon­dage & soveraignty of the Law of Works, the holy, yet imperfect to justify a sinner. Had there been a Law that could have given Life, Christ needed not to have died. But Saints by faith & o­bedience, are apparently Christ's Free-men.

I note that, As many as have upon profession of the faith of the Gospel been Baptized, have given a sign of being changed from expectati­ons of Justification by the Works of the Law, to an expectation of Justification by the Blood of Christ; & so from a state of nature to a state of grace, & that you Galathians have so declared, your being baptized upon prof ssion of that Doctrine, is a sufficient testimony; thus he goes on, expect not Justification by the Law, beg [...]n not in the spi­rit & end in the flesh; now Baptism hath publick­ly distinguished you from the world, fight the good fight of Faith in the Son of God.

Again, Infants never did put on Christ, for they never did, from a sense of a change in na­ture or faith in the Gospel desire Baptism; but on the contrary, are after their Sprinkling in a state of nature, as every days experience proves by their signs of unregeneracy, & the continual pressing that preachers make to turn.

Again, As a Noble man's Servant is put in his Lords Livery to be kn wn thereby, so Be­lievers Baptism is a piece of the Livery of the Lord Jesus.

I note that, As here is but one Baptism, so it ought to be Continued as it was begun by Dipping of Believers, for there is but one Baptism appointed as an Ordinance in the Church, & as for Sprinkling of Infants, it is without any Ex­ample or order from Christ or his Apostles; & therefore that cannot be Baptism; so that there being but one baptism, that baptism must be Dipping of Believers.

The nature and end of the Ordinance proves, That Baptizing is Dipping, and not Sprinkling.

First, To be a sign of the Covenant on Gods part, viz. Of washing away of sin, cleansing the whole man, like the cleansing in the Law Lev. 15.5. Tit. 3.5. Gal. 3.27

Secondly, To Figure out the Covenant on man's part, that he thereby visibly declares to enter into, viz. to die to sin, and live to Christ in newness of Life, by that figurative Death, Burial and Resurrection, by being put under the water, & Raised up again, Rom. 6.4. Col. 2.11, 12, 13.

Third [...]y, To separate the Church from the World.

Fourthly, To convince the Baptised that they are engaged by their own act of Baptism, as their laying their hands to the [...]low to hold out to the end.

Therefore Infant Sprinkling must be an in­vention of worldly wise men, whose wisdom is foolishness with God; and so it is a profanation of the holy Ordinance of Baptism, and only Will Worship, like Ʋzza's touching the Ark of God, 2 Sam. 6.6 when another way of service was prescribed. Numb. 4.6.

I note, that Baptism is a Burying in the Water, and a rising again out of the Water, whereby the baptized shew, that Christ was buried, and arose again; Or thus, That as the baptized, tho buried in the Water, riseth again, so Christ tho buried in the Earth, did not lye long, but arose again. But sprinkling cannot be this sign of being Buried and risen.

A man above-ground cannot be said to be buried, because he hath a little Dust thrown in his face, neither can Sprinkling be a sign of burying with Christ.

Several Scripture Metaphors explain Baptizing to be Dipping.

When Persons are over-whelmed in great suf­erings, they are said to be baptized therein, Mat 20.22, 23. Luke 12.5. When they have great measures of the spirit, they are said to be bap­tized with the spirit, Acts 1.5. When the Children of Israel were covered with a Cloud, and the Sea on both sides, they were then said to be Baptized in the Sea and in the Cloud, 1 Cor. 10.2. with Exod. 14.12. When Ashur had the promised blessing of great plen­ty, he is said to have his feet dipt in Oyl.

As the ignorant World lays up a human Faith, or inherent Holiness, they also lay up a Human Bap­tism or Infant Sprinkling.

And as Saints have many things of self, con­tinually apt to put in with Christs perfection, so somethings do mingle with their duties, and one is Infant Sprinkling.

I note that, Baptism was a Doctrine left in charge to the Church, and that it follows in order in the Third place, after Repentance & Faith; and that it is here reckoned a Foun­dation Principal. Then any with Won­derment may say, who dares move this Foundation that the Father, Son, and Spi­rit have thus laid for Believers? they only being capable to enter into a Visible Covenant with Jesus Christ; for Baptism is an Ordinance for the Solemnization of the Soul's Visible Marriage Union with Christ, Mark 16.16. Acts 8.36. Gal. 3.27. Other Foundations can no man lay then what is already laid.

The man of sin, the Mistery of iniquity, the great Whore of Babylon hath rob­bed the Church of Christ of the names of her Ordinances, and put them upon her Whorish Inventions, that she may deceive the Nations therewith.

Again, Sprinkling will not serve instead of Dipping, because it is a sin to alter what God our most wise Soveraign hath appointed in his Worship, Isa. 24.5 Obedience is better than Sacrifice, do as you are bid.

I note that, A Believer by being baptized, is obedient to God's Will, as Noah was obedient in building the Ark, and going into it to his saving.

Again, Baptism (saith Peter) doth now save us by the Resurrection of Christ; which is as to say, our believers baptism being our answer of a good co [...]science towards God, is a sign of our Sanct [...]fi­cation, and so Dipping being an effect of our Sanctification, doth now save us by the power of the eternal, Spirit that wrought that sanctification, which Sanctification is the qua­lification for heaven; and so we are kept (sanctified) by the mighty power of God to Salva­tion, began and continued by Christ's satisfacti­on, of which his Resurrection was a sign.

Again, Noah by Water dyed to the old world and lived to the new, as the baptized believer dies to sin, wherein he once delighted, and lives to Righteousness; or thus, dead to the sufficiency of the Law, upon which he once de­pended, & alive to the sufficiency of Christ.

Again, There is also a [...]ind of likeness between Noah's Flood & the water of Baptism, b [...]cause both is much Water.

Again, The Apostle saying, saved by water, seems as it were, a pointing at the Text, He that believeth and is baptized, shall be saved.