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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91797	Some briefe considerations on Doctor Featley his book, intituled, The dipper dipt, wherein in some measure is discovered his many great and false accusations of divers persons, commonly called Anabaptists, with an answer to them, and some brief reasons of their practice. In seven sections, viz. I. Dr. Featley his secret and haynous accusing the honourable Parliament. II. That he is guilty of greater errors, than to go into the water to be dipt. ... VI. Some reasons alledged against infants being baptized. A question proposed to consideration, that if it be an error to be baptized again, whether the punishment, some would have inflicted upon them, and some have suffered, be not too great? VII. How many sorts of Anabaptists he saith there are, and what they hold. Whereunto is added, what is conceived the Doctors mysticall frontispiece may more properly declare. / By Samuel Richardson.	Richardson, Samuel, fl. 1643-1658.	1645 (1645)	Wing R1414; Thomason E270_22; ESTC R212288	20,332	22

by filiall relation but that which is a means to bring an Infant under the Covenant is a means to bring them under Justification and Sanctification then it must follow that wee must account all the children of believing parents naturall birth to be under Justification and under Sanctification because they are holy that is as they say under the Covenant but prove by Scripture that this holinesse signifieth true sanctification or to be under the Covenant The holinesse of the child here is meant lawfully begotten which is call'd holy or godly Mal. 2. 14 15. the sanctity or holinesse of the wife is meant lawfull marriage contrary to Ezra 10. 2 3. as 1 Thes. 4. 3 4. there is other kinds of holinesse one of things dedicated to holy uses as 1 Sam. 21. 5. so there is a sanctification by the Spirit which is called holinesse Heb. 12. 14. so there is a holinesse being free from sin and thus was Christ in the Virgins womb this is called holy Luke 1. 35. there is a holiness of actions when they are outwardly according to the Word that makes an outward holinesse c. let them prove which of these holinesses is meant by this Scripture Obj. But children are in the Covenant and so are to have the seale of the Covenant We demand what Covenant it is they intend if to the old Covenant to the old Covenant seals we send them if they say they be in the new Covenant I deny it for Abraham Isaac and Jacob were believers as the Scriptures affirm yet of their children God testifieth that but a remnant of them shall be saved Rom. 9. 27. considered with Rom. 9. 13. Gen. 17. 19 20. Now if the new Covenant be as Jeremy reports Jer. 31. 32 33 34. and as is expressed Heb. 8. 8. 10. 15 16 17. then God who keeps Covenant must needs be true in what he promiseth writes his Lawes in the hearts of all believers children they being within the Covenant and their children must also be saved which yet the Scripture denies Rom. 9. 27. Isa. 1. 9. Rom. 9. 29. but it 's believing the doctrine of the Gospel proves persons to be in the Covenant the promises are all confirmed in Christ no interest in Christ no interest in the Covenant and promises thereof 2 Cor. 1. 20. Rom. 10. 4. 1 Joh. 5. 11 12. Rom. 8. 9. we are in Christ visibly first by faith and then in the Covenant and priviledges thereof Gal. 3. 29. and they that were born in the Covenant are never out of it if the parents faith instates his childe into the priviledges of his faith Salvation being one priviledge it must needs partake of that also Men talk of a priviledge O it 's a priviledge but what priviledge is it for an Infant to have a name to live and yet to be never the more alive for it and to be dead for for all that any one knowes they are the children of Abraham who walke in the steps of Abraham see Acts 3. 25. 13. 26. 33. Joh. 8. 37 39. Rom. 9. 7 8. and concerning Genesis 17. 7. I will be thy God and the God of thy seed to expound and apply this and the like places to the naturall posterity of believers such an exposition of it is an heresie as we conceive and strikes at many expresse Texts of Scripture to name some 1. If it be so that by being born of a believer the word of God which is truth it self saith they are born in the Covenant of Grace and life then shall all such children be saved or else God is unfaithfull because the Covenant of grace is a covenant of life in and by Jesus Christ which is absolute and unconditionall therefore none can misse of glory if God be faithfull but it is impossible for God to lie Ergo they shall all be saved or they were never in this covenant this doctrine makes void the stability of Gods covenant of grace it self thus If the covenant of Grace be absolute and stable then all within the same must be saved but all within the said covenant were not saved Ergo the covenant of Grace is not absolute and stable The major is confessed that a believers seed is in the Covenant of grace without exception the minor is proved from Ishmael and Esau and the rejected Jews all which were the seed of believers and yet not all saved 2. It 's a ground of falling from grace thus all that God took into his Covenant of grace were in an estate of grace but all that God took into his covenant of grace did not there continue Ergo 3. It 's a ground of universall redemption this doctrine makes the death of Christ equall as well to such as perish as to such as are saved all that are in the covenant of grace Christ died for but all that were in the covenant of grace were not saved Ergo Christ died for such as are not saved 4. This doctrine offers to make God the authour of mans believing a lie in enjoyning him to believe the salvation of such as hee knowes and reveals the contrary Rom. 9. 27. God requires no man to believe an untruth but for a believer to believe that all his seed is in the covenant of grace is to believe an untruth Ergo God requires no such thing But here some are constrained to confesse they are not in the covenant of grace and salvation for all that are in this covenant shall be saved See can you find another covenant whereof Baptisme and the Supper are the seals of it and seeing they cannot prove them to have by their naturall birth right in the covenant of life by Cheist they cannot prove they have any right to the seals of it 5. If by their naturall birth they be borne in the covenant of grace then are they not by nature the children of wrath as well as others who are born of unbeleevers which is against Ephes. 2. 3. Now can one be under the covenant and under grace and under wrath at one and the same time 6. Then there is two ways of entring into the covenant of grace one by naturall birth another by faith 7. That there is two wayes to enter into the Church of God one by a naturall birth and another to another by the second birth without which none is to enter into the kingdom of God this latter enters by profession of faith repentance 8. That sa of old so now there is some fleshly privilege as by which we become members of the Church now viz. by being borne of a believer therefore all old things are not done away and all become new which is contrary to divers Scriptures as they which are the children of the flesh these are not the children of God but the children of the promise are counted by God for the seed Rom. 9. 7 8. with Gal. 3. 9. 9. If by fleshly birth some have right to the Ordinances c. then

freely confesse it and I perceive the Doctor hath skill in one tongue that will never doe him good and I desire to be ignorant of it but one may wonder that he so much inveyeth against illiterate men seeing he saith in p. 200. that God in the first planting of the Gospel made use of illiterat men that all may know that he that planteth and he that watereth is nothing and further saith p. 14. I confesse we read of one Fumentius a lay-man who in his travels converted many to the Christian Faith and Dr. Fulk confesseth in his Confutation of the Rhemist Testament of a woman that converted a great many of them who lived in the Island to which place she was carried captive But Dr. Featley saith the learnedst men have proved the worthiest Instruments bravely spoken 2 Cor. 10. 17 18. the summe is therefore now all illiterate men must for ever hold their peace at least in England and in case any travell into any Island where there are some unconverted if there be no Doctors there illiterate men may see what God will do by them But the Doctor chargeth the Anabaptists p. 10. to be uncertain of their grounds because sometimes they plead one thing and sometimes another Answ. No variety of grounds and reasons against a thing may arise from the clear discovery of the truth to them and from fulnesse of perswasion in the judgement as illiterate men conceive But saith the Doctor in his Epistle the Separation and Anabaptists upbraid the State with their merit in hazarding their lives and estates in these present wars Answ. No such matter they do but only declare their loyalty to the State being urged to it by some who falsly accuse them to be enemies to the State and I conceive they accuse them to be enemies out of a desire that they be lesse friends to it and some conceive the Doctor and such as he is seek the destruction of the State in seeking to deprive the State of the help of many who are faithfull and loyall to it But saith he Anabaptisme was condemned long since by the Greek and Latine Churches mark how the Doctor bears himself upon humane authority then it seems you cannot say it is condemned by Jesus Christ in his Word but the Doctor confesseth that generall Councels have sometimes most grossely mistaken error for truth and Idolatry for true Religion p. 92. then it 's no wonder if the Doctor erre with his Greek and Latine Church and seeing the Doctor affirms that the example of Christ and his Apostles doth not bind us without a precept p. 37 38. with what reason or conscience doth he urge against us yea and against Christs command his Greek and Latine Churches without a precept doth he not set them herein above Christ himself The Papists pretend antiquity and brag of their universality against the truth Wee know error is ancient and spreading but truth was before error and baptizing by dipping was before baptizing by sprinkling he may name to us as many men as he pleaseth but hee must tell us where it is so written in the Scriptures so as we may reade it before we shall believe them Luke 10. 26. But the Doctor chargeth us in his book with many things that we hold That no malefactor ought to be put to death That it is lawfull to have more wives then one at once That a man may put away his wife if shee differ from him in point of religion That we are to goe naked and not be ashamed That we hold it lawfull to slay wicked Magistrates That no Christian may goe to law but right himselfe by violent means That wicked men have no propriety in their goods but all things ought to be held in common That we maintain pretended Revelations That Christ took not flesh of the virgin Mary That there is no originall sinne That men have free will in spirituall actions That election is for foreseen faith and repentance That God gives all men sufficient grace to be saved That a man hath free will of himself to accept or refuse grace That Christ died indifferently alike for all That a true beleever may fall away from grace totally and finally And that wee hold Libertinisme Familisme and such like stuffe which we utterly abhorre and detest and if God permit wee shall in the next impression of the Confession of our Faith more fully declare jointly what we believe and therefore I will not answer his exceptions which he makes at some of the Articles but leave it to them to answer for themselves which will be ere long if God permit but sure I am all this poyson which he chargeth upon us is drawn out of the impure fountaine of divers Heretikes in which he laboureth to drown us in and I wonder how his conscience would permit him to heave so many untruths into the Presse but as Christ saith Iohn 16. 2. and he was encouraged by Sleiden Gabriel Abres Alstedius and others oh me thinkes I heare the Presse grone if not sweat under the burden of so many heavie charges and sure his grones will be much greater when God opens his eyes and shews him what he hath done which the Lord in mercy doe if it be his will I hope I may say as Christ did Father forgive him for he knowes not what he hath done Matth. 5. 44. ●1 12. Sect. IV. Whererin appeares in the Doctors disputation his subtilty and pride AFter he had condemned the point in question for an error the Doctor saith I could wish you had brought Scholars with you who know how to dispute which I perceive you cannot do Answ. Observe how before he disputes hee vilifies the point in question and those that maintain it But saith the Doctor there are but two wayes of disputing first by authority secondly by reason First by authority if you will dispute in Divinity you must be able to produce the Scriptures in the originall language Answ. But why may you not as well say none can dispute in divinity unlesse they can produce the same copy of the Scriptures which the Apostles wrote and seeing you cannot do that you are not fit to dispute your self for saith hee in translations there may be and are errors for no translation is are simply authenticall and the undoubted Word of God We may say the same of your Hebrew and Greek copies seeing you cannot produce the first copy how know you but your copies are written and printed false see pag. 109. Can no Writer if he pleaseth write contrary to his copy as for printing I may say the same printing is not above 250. yeers standing Dr. Fulk in confutation of the Rhemist Testament justifieth the English translation of the Bible and you have the same reason to doubt of the writing or printing of your copy as wee of our translation and if you may depend upon the Writer or Printer of your copies why may not we do the same

of our Translators they doing it upon oath but truth must not be taken by tradition and if the knowledge of Hebrew Greek c. be sufficient to teach them the minde of the Spirit of God then all that know the tongues must of necessity know the minde of God in the Scriptures and if so Apollo being a learned man and saw the first copy of the Bible should not need to learn of Aquila a tradeseman one of the Laity and Priscilla his wife the Word of God more perfectly as he did Acts 18. 26. And what is the reason you agree not among your selves about the minde of the Spirit of God in his Word so that some of you in your Expositions differ as much as light and darknesse and if our translation be true then we may know the meaning thereof as well as you and if it be not true tell mee what is that preaching worth which is proved by a false translation And if we must believe contrary to our translation because you that know the originall say so what is this but an implicit faith so human And seeing you so differ among your selves about the meaning of the Spirit of God in them tel me how I shal know which of you I am to believe also some who know the originall affirm some one word will bear 7 or 10 divers significations how do you know which of them is intended by God unlesse hee reveale it to you and if he please hee can reveale it to illiterate men God hath hid that from the wise which he hath revealed unto babes God saith the naturall man cannot perceive the things that be of God though he be learned surely no man can know the things of God but he to whom the Spirit will reveale them unto The Word saith hee revealeth to us the deep things of God by his Spirit 1 Cor. 2. 10. he doth not say by Greek and Hebrew c. But it will be objected Cannot learned men understand the Scriptures as well as illiterate Asses as the Doctor calls tradesmen I answer yes both alike not at all of themselves But are there other means and helps to the understanding the Scriptures without Greek and Hebrew yes only the self-evidencing light of the Spirit of God which first inspired the Pen-men of Scriptures is in the hearts of the Saints the only Interpreter of the Scriptures Secondly the knowledge of the body of Divinity or the Analogie of the faith to which the Scripture is to be referred for its right interpretation Thirdly the Law of God written in the hearts of the Lords which savoureth the truth and disrelisheth errorr Fourthly help to the understanding the Scriptures is the manifold experiences of varieties of temptations and the experiences of the work of Grace in the soul Lastly to compare Scriptures that are dark with Scriptures of the same nature that are more plain and so to let the Scriptures expound themselves I conclude this all men are pur-blind yea dead till God gives life and opens mens eyes And although humane learning is necessary for translating the Scriptures c. yet many Idolize it as the children of Israel did their golden Calf the issue of the conference as he saith p. 18. was that they were not able to withstand the truth it seems he was hee saith the Knights and Ladies thanked him but he cannot say he did deserve it and he saith the Anabaptists went away discontented and grieved Answ. It seems they were very sorrowfull to see his great blindnesse and hardnesse of heart and he saith none of them ever after that troubled him any more it seems they could do him no good and so they resolved to leave him to God till he shall please to open his eyes Luke 11. 25 26. Sect. 5. That Doctor Featley justifieth dipping in Rivers to be a lawfull manner of baptizing in which he justifieth the practice of the Anabaptists in their manner of baptizing DOctor Featley in p. 33. 71. 223. 224. saith Whatsoever is alledged for dipping we approve of I grant that Christ and the Eunuch were baptized in the river Matth. 3. 16. Acts 8. 38. John 3. 23. And the Church of England approves of dipping and that such baptizing of men hath been and is and may lawfully be used yea and is fit to be used in warm seasons and the word Baptizo sometimes signifies to dip Answ. Now you justifie our practice for we doe no more in warm seasons and as for those that chuse cold seasons to be baptized in doe they not suffer sufficiently for that falt I beleeve you would judge so if the case were yours though your Epistle declares the contrary and pag. 70. I conceive he should have declared to us when the times are the word signifieth dipping or what Scriptures they be that will beare that signification Also it is worth the observing that baptizing of beleevers in rivere by dipping is so clearly expressed in the Scriptures that the enemies to it are forced to confesse it and may not one wonder how hee durst condemne any for doing of that which he confesses the Scriptures approve of but I leave him to consider Rom. 14. 22. Sect. 6. Some Reasons alledged against Infants being baptized WE contend for the perfection of the last will testament of our Lord Saviour Jesus Christ that it is as perfect to direct in the administrations of the ordinances therof as the old Testament was to direct in the administrations of the ordinances therof in wch was expressed first who was to administer circumcision Gen. 17. 9 11. 21. 4. Secondly who should be circumcised every male child born in the house or bought with mony Gen. 17. 10. 12. 13. Thirdly the time when he that is eight dayes old shall bee circumcised c. Gen. 17. 12. Fourthly the place of circumcision ye shall circumcise the flesh of your fore-skins Gen. 17. 11. Fifthly the manner which was to bee cut But if Infants are to be baptized because they are the subjects of baptisme then if the new Testament doe not expresly command infants to be baptized the time when they are to be baptized and by whom they are to be baptized and the manner how they are to be baptized but if the new Testament expresseth any of these things with the manner of sprinkling the place where they are to bee sprinkled we desire they would shew it us wch they confesse they cannot it followes by their doctrine the new Testament gives us not as expresse direction in the administration of the ordinances thereof as the old Testament did for the ordinances thereof and so the new Testament to come short of the old But the new Testament expresly commands who shall baptize Matth. 28. 19. Goe yee teach and baptize Secondly the persons who are to be baptized such as repent and beleeve and confesse their sinnes and professe their faith both male and female Make Disciples baptizing them Matth. 28.

let all that behold it judge Mat. 7. 15. 16. D. Feat The first sort broached their doctrine about the yeare 250. which was that all those who had been baptized by Novatus or any hereticke ought to be baptized by the orthodox Pastor of the Church and Cyprian a famous Bishop affirmed the same that baptisme of hereticks was invalid and null and Erasmus would not condemne these pag. 24. 25. Ans. And Dr. Fealey doth not greatly condemn these See ibid. D. Feat The 2d sort broched theiss about the yeare 38● that none were rightly baptized but those that held with Donatus and that all others who had received baptisme of the Catholicke Church ought to be rebaptized Ans. I know not whom they and you call the Catholick Church and therefore can say the lesse unto it and it is a question whether D. Featley hold any any are rightly baptized unlesse it bee by such as have received holy Orders and if he doe he must be reckoned for an Anabaptist of the 2d sort for this is the same in substance D. Feat The third and last sort broached theirs 15●5 which was this that baptisme ought to be administred to none but ●uch as can give account of their faith and such as have been baptized in their infancy they ought to be baptized when they come to yeares of discretion p. 25. Answ And this last sort the Doctor is not able to alledge so much as one place of Scripture that speakes one word against them therefore he speaks many What Doctor Featleys mysticall frontispice may more properly declare UPon consideration of the frontispice of the Doctors book there is the picture of a Serpent which is very remarkable and yet he hath said nothing in his book to unfold the mysterie thereof also considering he contradicts the truth of the substance of his pictures which is as he declares to signifie 14. sorts of Anabaptists yet sayes in p. 24. there is but three sorts in all so according to his own confession his explanation thereof cannot be true nor hang together I shall therefore propose to your consideration what I conceive they may more properly hold forth unto us The great headed Serpent is the old Serpent which is the Devill neer to his mouth is written in great letters the name Anabaptist it signifies to us that the name Anabaptist came first from the Devill and that he will own whatsoever is written against them this name is written as it were in a white curtain which the Serpent stretches wide open the meaning is that what is held out by any against the Anabaptists for submitting to Christ is from the devil and that the devill would have all to take notice what is written against them the spuing that proceeds out of his mouth is mystically all his abominable lies and devillish errors which is the filth of his stomach which he labours to cast upon the Anabaptists to make them odious which declares the devill hath much malice against them and the mouth of the Serpent is wide open which shewes he never ceaseth raging and accnsing them and his tail is sharp and it points toward the Anabaptist it shewes his willingness to give them a deadly wound with it but his tail is short of them that is they are safe from his hurting them being out of his reach and the Anabaptist is set in the midst and is inclosed close in the East West North South with men the devil it declares that they are beset with enemies in all the four quarters of the earth and the men have severall names this signifies severall religions and opinions of severall persons yet they all are as one joyned together to oppose the truth and people of God especially against the Anabaptist and on the top on the right side of the Serpent he seems to be very still his picture declares that either hee hath wearied himself against the people of God and so is glad to be quiet or else he is one that observes the event of things and perceiving no good can come of it he chooseth rather to do nothing then to medle with them the second by the posture he seems to be in is preaching he holds up his hand and from it falls something like drops of water he seems to preach that sprinkling is sufficient for Baptisme but he hath no pulpit it 's like he hath had two pulpits and both justly taken from him for his malignancy to the State The third is not ashamed of his name and he is a Separatist Surely I believe he is an honest man I wonder what he doth here hee means honestly and intends to do good it seems he is in a pulpit it 's like he is preaching against the Anabaptist How is 't possible if it be so I fear hee hath not well studied the point he hath spoken against them and the devill hath tempted him to preach against the Anabaptist openly it may be also that he might not be esteemed an Heretike and out of a hope of doing good hath yeelded but his face seems to be turnd somthing backward which holds forth hee wil not be able to stay there long but why should the Devill desire honest men to preach against them Ans. Because he knowes one word from an honest man will more prevail with some then many from a loose fellow The 4th holds up both his hands surely he stands amazed wondring at the silliness of such as will in cold weather go into a river to be ducked or dipt The 5th he stands as one that holds something against his mouth he represents them that will neither speak for them nor against them he is indifferent yet one of the same company The 6th staggers he will fall off from them ere long The 7th stretches out his hands both wayes that is he cars not let all go which way they will The 8th appeares naked the meaning is he is so foolish in defending his practice as all that hears him sees the folly of the man and what he contends for or he conceives he is innocent and no persecutor The 9th is compassed round with a Serpent signifying eternity this represents all those whom God in his just judgement hath given up to their wickedness and shall to eternity perish in it The 10th hath the Sun touching him this shewes the light is come now he sees that he never saw he points to the light it sheweth he is affected with it and that declares he useth means that others may see it also and he hath a key in his hand that is now God hath inlightned his mind he is able to open such places of Scripture which others cannot also he seems to represent Paul who being a persecutor God hath mercy on him and with a light from heaven converts him The 11th picture is a Chariot with two in it drawn swiftly with horses this signifies they make haste as if they were coming from some remote part of the kingdom to London to do some of the people of God a mischief and the Chariot seems to be all on fire this declares their great zeal and malice which fire came from the devill and there being two of them declare they are for witnesses sure it 's a conspiracie against them The 12th hath a Serpent at his mouth which sheweth the neer familiarity they have with the devill that are enemies to the people of God and that they are counselled by the devill what mischief they shall do and how they shall effect it The 13th hath a pen and he is a writing this holds forth that the devill hath alwayes one or other to write against the truth and them that professe it The 14th is pictured with two like women imbracing them that is hee is so taken up about his wenches that he is not at leasure now to meddle with them The 15th and last seems to be out of his wits hee hath persecuted the people of God so long that he is distracted or so terrified in his conscience that he stands in water ready to drown himself In the middle of all is a river named Jordan this declareth that much water is required to baptise in a few drops being not sufficient the men in it seem to be the Anabaptists so called a man and a woman are about to be baptized in the presence of all the aforesaid enemies this holds forth their loyalty courage and constancy of both men and women that they are not afraid nor ashamed to own Jesus Christ practice his truth in the presence of the Devill and his instruments And they are almost naked this was done to make them odious to the world by an enemy of theirs mystically they have forsaken all fathers mothers friends land to submit to the wayes of Jesus Christ Thus they have denied themselves to be Christs Disciples and that their enemies have stripped them of all and that none may expect outward riches nor glory in submitting to the wayes of Christ And thus being stripped of all outward comforts now they seem to a carnall eye most miserable One puts anothers head under water so baptizing him this to a learn'd Doctor that can see but the out-side of things seemes yea esteemes it a meere ducking that deserves drowning there is no money nor figures set down neere the dipper it seems they are so silly that they doe not compound what they shall have for their labour And under the men is written Proselytes that is they are converted to the faith of Christ And under the women is written Virgins of Sion virgins because they are chast to God and man and they are named virgins of Sion that is they belong to the Church of Christ by the confession of their adversaries FINIS