them for that Holy Ordinance Also in Acts 11.26 The Disciples are called Christians And ver 20 21. it 's said how the same Persons came to be Disciples The Lord Jesus was first preached to them upon this a great Number believed and turned to the Lord. And thus they were made Disciples according to Christ's Commission Besides in Mark 16.16 He that believeth and is baptized shall be saved This place is parallel in Time with Mat. 28.19 And whereas in Matthew is required Discipling there is required in Mark Believing and both before Baptism It 's therefore plain they must be believing Disciples And Faith comes by hearing and therefore the Apostles were 1. To preach to them as in Mark 16.15 Preach the Gospel to every Creature 2. By their Preaching to make them Disciples 3. Being so made to baptize them This is the genuine Sense of our Lord's Commission Mat. 28.19 Say some they own they must first be made Disciples and afterwards baptized But then they ask this Question How do we know that little Infants are not made Disciples by some secret Teaching of God And supposing this to be true of those who are born of believing Parents they conclude they may be baptized I answer For Argument's sake I will for once appose with them that not only the Infants of Belevers but all Infants so soon as they are born into the World are made Disciples by some secret Teaching of God but how we shall prove either of our Suppositions I know not Nevertheless I deny that they are therefore to be baptized by virtue of this Commission And low any mortal Man can know of this secret Work upon their Souls without Revelation I can't imagine But pray consider a few things and it will set the Truth â—e contend for in a clear Light As 1. it was Christ the Son of God who gave this Commission And Jesus came and spake 2. Who did he give it unto Not to his Father to make Disciples of little Infants by some secret Teaching of his but to his Apostles that were Men to make Disciples by their Ministry He spake unto them The Conclusion is natural which I shall form into this short Syllogism If little Infants are not capable to be made Disciples by the Ministry of Men Then they cannot possibly be the Subjects of Baptism intended in this Commission But little Infants are not capable to be made Disciples by the Ministry of Men Ergo They cannot possibly be the Subjects of Baptism intended in this Commission The Major is undeniable the Minor I thus prove If little Infants have no knowledg to discern between Good and Evil then they are not capable to be made Disciples by the Ministry of Men. But they have no knowledg to discern between Good and Evil Ergo They are not capable to be made Disciples by the Ministry of Men. The Minor only is questionable which I prove by Divine Authority Deut. 1.39 Moreover your little Ones and your Children which in that Day had no knowledg between Good and Evil. So that the first Argument is made good viz. That little Infants cannot possibly be the Subjects of Baptism intended in this Commission Whereas some of our Antagonists say the word them relates to all Nations As they confute themselves by refusing to baptize Turks and Jews before they own Christ so that they cannot extend it universally Even so it appears the word them hath no reference unto all Nations if they will but mind the Grammar of the Text. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them is of the Masculine Gender but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Nations is of the Neuter and agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciples and must have reference to them as the only Persons fitted for Holy Baptism But to proceed 3ly I shall shew you who it was practised upon by the Apostles and first Ministers of Christ pursuant to the grand Commission We find all along in the History of the Acts of the Apostles that Baptism was practised upon grown Persons that there Disciples of Christ having gladly received their â—â—eaching repented of their Sins and believed the Goâ—â—el which Infants are not capable to perform Acts 2.38 Repent and he baptized Ver. 41. Then they 〈◊〉 gladly received his Word were baptized Ver. 44. And 〈◊〉 that believed were together Acts 8.12 When they believed Philip preaching the things â—â—urning the Kingdom of God and the Name of Jesus Christ 〈◊〉 were baptized both Men and Women not little Infants 〈◊〉 ver 36. After Philip had preached Jesus to the Eunuch according to Christ's Commission they came unto a certain Water and he asked Philip What did hinder him to be baptized Philip answers If thou believest wirh all thine heart 〈◊〉 mayest And he answered I believe that Jesus Christ is 〈◊〉 Son of God And upon that Profession of his Faith he 〈◊〉 immediately baptized So that we may learn hence â—â—at Faith is a pre-requisite of Baptism for Philip reâ—â—es Faith of the Eunuch before he would baptize 〈◊〉 So in the Jaylor's Case Acts 16.31 Paul requires of 〈◊〉 to believe on the Lord Jesus Christ And in ver 33 34. is said he was baptized believing in God c. Acts 18.8 Crispus believed on the Lord and many of the â—â—inthians hearing believed and were baptized If these testimonies are not sufficient I know not what will I could in this place produce divers Testimonies from 〈◊〉 learned were it needful to prove that no Infants â—ere baptized for about two hundred Years from Christ 〈◊〉 Dr. Barlow's Testimony There is saith he no just Evidence of Infant-Baptism till about two hundred Years after Christ The Learned Curcellaeus affirms That the Custom of baptizing Infants was brought in without the Commandment of Christ and did not begin before the third Century Grotius on Mat. 19.13 gives this Account That according to the Rule of Scripture and agreeing with Reason it self the most part of the Greeks in all Ages even unto this Day retain a Custom of delaying Infant-Baptism till they themselves can give a Confession of their Faith And it is certain that Nazianzen though the Son of a Christian Bishop who lived about the fourth Century and was bred up in the Christian Religion was not baptized till he was about thirty Years of Age. The same is also true of Chrysostom Hierom Ambrose Augustine and others And as the Learned Dr. Dia. Veil observes it does manifestly appear That the wisest of our Fathers in Christ did not come to Baptism until they were come to a strong and confirmed Age and Wit So that it's plain they were not baptized in their Infancy Yea further he saith I could never read of so much as one of the Antient Fathers for six hundred Years after Christ that was baptized in his Infancy Ludovicus Vives affirms in his Treatise de Civitate Dei Lib. 1. cap. 27. Neminem olim consuevisse baptizari nisi adulta aetate qui per se
overwhelming the Person in Water II. That true penitent Believers are the right Subject of Baptism III. That the Ordinance of Baptism is now in being and is to continue to the End of this World I. I shall shew that Baptism must be administred by Dipping c. if we consider these four things 1. The Etymology or Signification of the Word the Holy Spirit uses to express it by 2. Those Metaphors used in Holy Scripture to represent it to our Understanding 3. From the Practice of the first Baptizers 4. From the grand Commission of our Saviour Mat. 28.19 1. From the Etymology or Signification of the Word The word Baptism is from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dipt Baptisma a Dipping from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bapto to dip plunge or drown It implieth the washing of the whole Body 〈◊〉 even such a washing as is used in Bucks where Linen iâ— plunged and dipt For the native and proper signification of it is to dip into Water or to plunge under Water see Leigh's Critica Sacra It is a Metaphor taken from the use of the Dyers Vat 〈◊〉 and is such a Dipping by which the Cloth put into it is dyed and not a bare washing only from whence cometh Baptism Zepperus de Sacramentis saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism 〈◊〉 vocis notationem attendere velimus vocabulum Baptismi mersionem significat in aquam c. If we will attend to the Notation of the word Baptism it signifies to dip into Water 〈◊〉 or the Act it self of Dipping and Washing From hence therefore and from the Etymology of the Word it self iâ— doth appear what was the Custom of administring Baptism from the beginning Whereas now saith he we â—â—â—â—ther use Rantism viz. Sprinkling in the stead of Baptism which is Dipping Alstedius in his Lexicon Theologicum printed Anno 1612. 〈◊〉 310. saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tingere lavare inficere unde deductum aliud verâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intingere immergere maximè quidem aquâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum significat immergere non lavare nisi 〈◊〉 unsequenti From whence it may plainly be seen that this Learned â—â—â—â—hor doth assert That Baptism is to dip plunge or 〈◊〉 whelm the Person baptized in Water And that its â—â—â—â—per signification is to dip or dye and not to wash but â—â—â—â—y by Consequence For which he cites for his Authoâ—â—â—â— both Plutarch and Nazianzen as may be seen at large 〈◊〉 the Book it self Besides this is so well known that every School-boy in 〈◊〉 Greek-Grammar can tell you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bapto is â—â—â—â—re rendred mergo immergo to dip to plunge or overwhelm â—lso in a Greek Lexicon published and recommended to 〈◊〉 for the encrease of Knowledg by Joseph Caryll George Cokayne Ralph Vening William Dell Matthew Barker William Adderly Matthew Mead and Henry Jessey â—â—ey tell us that the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip â—â—â—â—ge or drown And in the Passive Voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be plunged or overwhelmed And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plunge to overwhelm to baptize to dip And in 〈◊〉 Passive Voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be plunged to be baptized or dipped In Clavis Graecae Linguae printed at London Anno 1640. 〈◊〉 is thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mergo tingo to dip 〈◊〉 dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mersio to drown and thereâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often rendred to dip into to drown 〈◊〉 from thence the Latins use mersus à mergo drowned â—â—â—â—ered or over whelmed with Water And therefore it â—â—â—sed in the New Testament for that Holy Ordinance of Baptism it being performed by dipping the whole Body of the Person baptized under Water The Learned Robertson my singular good Friend in his Thesaurus Graecae Linguae saith Baptizo mergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intingo mergo to dye to dip plunge c. Hence saith he is Baptizo which signifies the same As also Baptismos Baptisma c. But the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rantizo he saith is aspergo to sprinkle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rontismos Aspersio Sprinkling So that you may eaâ—â—ly 〈…〉 is as much difference betwint these two Greek 〈…〉 Baptismos and Rantismos in Greek as there is betwixt these 〈◊〉 words Dipping and Sprinkling in English and therefore surely not to be conceived to be syâ—â—â—imous so as to signity the same thing I now presume from what hath been said that if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and its Derivatives are used in all places in the New Testament where this Ordinance of Baptism is spoken of Then it will follow by an unavoidable Consequence that Dipping is the right manner of Baptizing and that Sprinkling is not Baptizing That it is so will evidently appear from an Enumeration of Particulars I will instance in some of the principal when I come to shew you what was the Practice of the first Baptizers But of that in its proper place I now come to treat of the second Particular under this Head viz. Dipping the Persons baptized into Water appears to be the right way of administring this Ordinance if we consider the Metaphors used in Holy Scripture 〈◊〉 express it by There are two I shall chiefly insist upon 1. A Burial 2. A Resurrection We are to consider that our Lord Jesus Christ hath noâ— burdened us under the Gospel with a multitude of Ceremonies as it was in that Oeconomy of the Jews under the Legal Dispensation But only with some few and those very significant this being a more spiritual Dispensation As therefore the Holy Supper of our Lord in the breaking of the Bread signifies the breaking of his Body and the pouring out of the Wine the shedding of his most precious Blood and both of these in conjunction his Death 1 Cor. 11.26 For as often as you eat this Bread and drive this Cup ye do shew forth the Lord's Death till he come Even so Holy Baptism doth shew forth his Burial and direction Rom. 6.4 Therefore we are buried with him baptism into Death that like as Christ was raised up from Dead to the Glory of the Father even so we also should walk â—â—â—ess of Life â—ow consider the Metaphor when Men are dead we 〈◊〉 them by covering the whole Body under Ground 〈◊〉 not by scattering or sprinkling a little Dust or Earth 〈◊〉 their Faces only â—prinkling you know hath no resemblance to Buâ—â—â— but dipping or plunging the whole Body under Waâ—â—â— is a most express and lively representation thereof But perhaps Humane Testimonies will please you and 〈◊〉 Pastor better than Divine And therefore I shall 〈◊〉 you the Opinion of some Learned Bishops to corroborate what I say who may be supposed to understand 〈◊〉 Original as well as Mr. James The late
the Apostles and first â—â—â—isters of Christ pursuant to that Commission And 〈◊〉 these in their Order 1st Therefore let us examine who they were that John 〈◊〉 admit to his Baptism The first Syllable we read of its being practised is in 〈◊〉 3. by John the Dipper so called by the Evangelist 〈◊〉 Eminentiae as being the Beginner of that Holy Ordinance where we have an Account in Ver. 2. what Doâ—â—â—ne he preached before he baptized Repent ye for the â—â—â—â—dom of Heaven is at hand And in ver 5. Then went out 〈◊〉 Jerusalem and all Judea and all the Region round aâ—â—â— Jordan Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were plunged of him into Jordan confessing their Sins 〈◊〉 Hebrew word also is Vaitabelu and were dipped c. Upon this I shall observe some things and so pass it 1. That those he baptized were Adult Persons and 〈◊〉 Infants for they went out to him 2. That they were penitent Persons such that confesâ—â—â— their Sins 3. That no others were admitted to his Baptism For in ver 7. it 's said But when he saw many of the Pâ—â—risees and Sadduces come to his Baptism he said unto the◠〈◊〉 Generation of Vipers who hath warned you to flee from 〈◊〉 Wrath to come Bring forth therefore Fruits meet for Repent 4. That no Birth-Privileges will entitle any Person 〈◊〉 that Holy Ordinance without Repentance For the Baptist tells them in ver 9. Think not to 〈◊〉 within your selves We have Abraham to our Father 〈◊〉 in ver 10. now also the Ax is laid to the Root of the Trâ—â— therefore every Tree i. e. every Person which bringeth 〈◊〉 forth good Fruit is hewen down and cast into the Fire And to inform them more fully of the Nature of 〈◊〉 Commission and the Qualifications of the Subjects 〈◊〉 further saith I indeed baptize you with Water unto or 〈◊〉 the Original hath it upon Repentance Which agrees most exactly with the Design of Joâ—â— Ministry he being to make ready a People prepared 〈◊〉 the Lord Repentance being a necessary Qualification without which they could not be admitted thereunto But some may query How I prove they were to believe as well as repent I answer in the words of the Apostle Paul Acts 19. â—â— John verily did baptize with the Baptism of Repentance sayâ—â— unto the People That they should believe on him which shoâ—â—â— come after him that is on Christ Jesus From all which it appears beyond dispute That 〈◊〉 little Infants were the Subjects of John's Baptism For 1. They could not come from Jerusalem to the Riverâ—â— Jordan and desire to be baptized 2. Nor could they confess their Sins 3. Nor yet be able to understand his Preaching with 〈◊〉 Nature and Design of his Baptism 4. Nor lastly could they be expected to bring foâ—â—â— Fruits worthy amendment of Life All which agrees only to Adult Persons they can â—â—pent they can believe in Christ they can confess thâ—â— sinful Deeds and come to tender themselves for Baptism as all those did whom John baptized which things â—â—tle Infants are not capable to perform Therefore Petent Believers and not Infants were the right and oâ— proper Subject of John's Baptism 2ly I shall consider the grand Commission of our Lord Mat. 28.18 19 20. And Jesus came and spake unto them â—â—ing All Power is given to me in Heaven and in Earth Go 〈◊〉 therefore and teach all Nations baptizing them in the Name of 〈◊〉 Father and of the Son and of the Holy Ghost Teaching 〈◊〉 to observe all things whatsoever I have commanded you â—â—â—o I am with you alway even unto the End of the World â—â—em That the Gospel of Matthew was written in Hebrew 〈◊〉 I have touched above I find it to be the Opinion of â—â—â—ers Men eminently Learned And among others Hieâ—â—â— in the Life of this Evangelist saith Mâ—tthaeus qui 〈◊〉 Levi ex publicano Apostolos primus in Judaea propter eos qui 〈◊〉 Circumcisione credidernt Evangelium Christi Hebraicis literis â—â—â—bisque composuit And further notes In quo animadvertenâ—â—â— quod ubicumque Evangelista sive ex persona sua sive ex â—â—â—â—ona Domini Salvatoris veteris Scripturae testimoniis utitur 〈◊〉 sequatur Septuaginta translatorum autoritatem sed Hebraicis Here you see he tells us That the Gospel of Christ 〈◊〉 Matthew for the sake of those of the Circumcision 〈◊〉 believed was written in Hebrew Words and Hebrew â—â—â—ters And that he every-where in his Quotations out 〈◊〉 the Old Testament followed the Hebrew and not the â—â—â—pâ—uagint Translation In Mr. William Robertson's Hebrew New Testament I 〈◊〉 these words between the 18th and 19th Verses which do not find in any Greek Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as my Father hath sent me even so also I send you Go 〈◊〉 therefore c. I pray observe in what a solemn manner our Saviour beâ—â—â—â—s this Commission 1. By declaring his own Authority All Power in Heaven 〈◊〉 Earth is given to me 2. The Fulness of that Authority he gave to his Apoâ—â—â—es As the Father hath sent me even so also I send you He then comes to give forth the Commission it self as in 〈◊〉 19th and 20th Verses The first thing in this Commission is this Christ commands them to make Disciples by their Ministry The Word that is translated Teach is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velamedu it signifies to make Disciples by teaching for the Root is Lamad he learned And from thence is formed the Heemantique Noun Talmid a Scholar or Disciple one that hath learned The plain meaning therefore is That they were first to make Disciples by their Ministry and after that to baptize them If we also examine the Greek Copy we shall find it to agree with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word upon which the whole Stress of the Argument depends is Matheteusate which signifies to make Disciples The Learned render Mathetes a Scholar a Disciple and Matheteuo to be a Scholar or Disciple And upon this word in this place the Greek Lexicon renders it to make Disciples But if Mr. James will not believe our Lexicographers I can give him the Opinion of all the Translators of the New Testament for it who have rendred it so in a multitude of Places and so far as I have found in every place where the word is used except only in this Commission and here for some Reason best known to themselves instead of Disciples they have only rendred it Teach And that which is most remarkable they have five times in this Chapter rendred it Disciples till they came to the 19th Verse and there only it must be rendred teach as in ver 7 8 9 13 and 16. And in John 4.1 2. Jesus made and baptized more Disciples than John but his Disciples in both which the same word is used And I pray observe the Order of the words They were first made Disciples and afterwards baptized as a prerequisite to fit
peteret baptisnum intelligeret quid sit baptizari None of old Time were wont to be baptized but in a grown Age and who desired it themselves and understood what it was to be baptized Erasmus in his Annotations on the Eâ—istle to the Romans affirms That baptizing of Children was not in use in Paul's Time And Dr. Field in his learned Treatise of the Church pag. 729. affirms That many very antiently who were born of Christian Parents put off their Baptism a long Time insomuch as some were elected Bishops before they were baptized As we read saith he of Aâ—â—brose c. The Learned Bossuet speaking of the manner of administring Baptism saith We never read in the Scripture that any were baptized otherwise than by Immersion And we are able to prove from the Acts of Councils and antient Rituals that every-where in the whole Church throughout the World for the space of 1300 Years Baptism was never administred but by Dipping except only in Cases of Necessity And Bellarmine saith Infant-Baptism is called an Apostolical Tradition not written because it is not found written in any Apostolical Book Tom. 1. lib. 4. cap. 2. Where by the way I shall note That if a Man of his Parts and Learning could not find it there I believe others will have as little Success in their search after it And it had been his Interest to have proved it from Scripture as much as any because 〈◊〉 say a greater stress upon 〈◊〉 than 〈◊〉 and these of his Religion for they assert it to be necessary 〈◊〉 â—â—ation Let Mr. Jaâ—â— know we do not bring the Testimonies of Hurâ— he Writers because we think the Holy Scriptures 〈◊〉 to justify our Cause For I may say with Tertullian Lib. contra Hermogenem Adoro Scripturae pleâ—itudiâ—â— c. I adore the Fuluess of the Scripture let â—â—â—gexes shew that it is written But to satisfy the World that we are not singular in our Judgments about these Matters as also to obviate an Objection of your Pastor who tells us in his last Trease Pag. 20 That at the rate some Baptists write and 〈◊〉 report the Words of the Learned they would perâ—â—â— swade silly People all the Learned Men were almost 〈◊〉 Anabaptists and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned being 〈◊〉 as they are in Opinion though of a contrary Practice I answer That although they are of a contrary Practice I hope that can be no Bar to us from reciting their words in favour of our Opinion For Firmum est 〈◊〉 prohationis quod ab ipso adversario sumitur ut veritas 〈◊〉 ipsis inimicis veritatis probetur It is a forcible kind of Proof which is taken from the Adversary himself when â—e Truth is proved from them that oppose the Truth â—nd I have herein followed the Counsel of Lactantius 〈◊〉 1. c. 6. Eos suorum Testimouiâ—â— revincere c. To convince â—hem by their own Testimonies which is the strongest Conviction that may be As it is truly said by Chrysostom Tunc illos maxime revinâ—â—us cum suorum in eos dicta retorquemus We do most â—rcibly convince them when we can retort their own â—yings against them And therefore as Lactantius de vera sapientia cap. 12. faith Satis firmum Testimonium ad probandum veritatem quod ab ipsis perhibetur inimieis That is a sound Argument for the proving of the Truth which is setched from the Enemies of the Truth Yea suppose it were but weak in it self yet it hath great weight against him that brings it For as the Roman Orator observes in the like Case Tuum Testimonium quod in alienare leve est in tua quoniam contra te est gravissinum esse debet Thy Testimony which is but light and frivolous in another Man's Cause yet is weighty in thine own when it is against thy self Now I fancy that the Reason why Mr. James would not have us urge the Testimonies of the Learned for fear of shewing how contradictory some of their Opinions have been to their Practices is lest in so doing he also should be found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself and that in many places of his Book particularly when he brings a Poet to prove that Christ was not baptized by Dipping And in Pag. 20. he saith I would fain know who can prove our Lord Jesus Christ was dipped or plunged in his Baptism or any of those baptized Ones spoken of in the New Testament were so dipped or plunged I will give you the Opinion of some Learned Men upon it in this very Place altho I have said sufficient to it elsewhere and then shew you how Mr. James is condemned by his own Pen. Now if any one saith Maldonate ask why the Evangelists use the Word of Ascending c. It was because Christ ascended or went up out of the Water in the which he had been dipt or drowned Lucas Brugensis saith upon the Place Matth. 3.16 Christ descended into the River after the manner oâ— others that were baptized as deep as his Thighs oâ— his Navel for the rest of his Body was dipt by Johâ— and not sprinkled only with Water And the Learned Cajetan tells us upon the Place Christ ascended out of the Water therefore Christ was baptized by John not by Sprinkling nor by pouring Wateâ— upon him but by Immersion that is by dipping oâ— plunging in the Water Many more Testimonies might be brought from Men 〈◊〉 use Rantism instead of Baptism but that I have alâ—â— exceeded my first Intention But I shall now shew 〈◊〉 that Mr. James like the rest of those I have quoâ—â— hath contradicted himself For in the same 20th 〈◊〉 of his Book where he vapours so mightily and â—enges us to prove that Christ or any others were â—â—ized by Dipping as you have seen above yet preâ—â—y he tells us That Baptism was oft performed by â—ping I gainsay not And in the very next Page he 〈◊〉 I do not produce these Testimonies as tho I would â—â—tain that our Lord Jesus was not dipped It seems 〈◊〉 Conscience began to check him whilst he was writâ—â—â— And again in Pag. 25. Who speaks against the Antiâ—ity of Dipping I thought Mr. James had But he goes 〈◊〉 Dipping there might be in Christ's Time and that the 〈◊〉 way of Baptizing Very well then it seems we praâ—â—â—â— the most Antient and the best Way of Baptizing Mr. James's Acknowledgment And himself doth praâ—â—â—â— the contrary and therefore must needs be self-conâ—â—ed as practising the worst Way especially if he 〈◊〉 consider That there is neither Precept nor Precedent 〈◊〉 Infant-Sprinkling in all the Word of God But to close this Head I am upon If this be true that 〈◊〉 of the Apostles nor first Ministers of the Gospel 〈◊〉 ever practise the Sprinkling of Infants there must 〈◊〉 some good Reason why they did it not And the best 〈◊〉 think of is because Christ had not commanded them 〈◊〉 do But on the contrary