to agree in one as the Apostle saith They that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction 2 Peter 3. 16. Now then the whole Scriptures are called the Word of God 1 Thes 2. 13. Luk. 8. 11. Yet as it hath many sentences or words as every word of God is pure Prov. 30. 5. Yet it is called the word of God because it agreeth in one harmony together as when a controversie fell out among the Church at Antioch it was ended in reconciling both Old and New Testaments together As it is written to this agreeth the words of the Prophet Acts 15. 15. And all the Apostles Doctrins agree with the Doctrins of the Prophets Rev. 21. 12. 14 19. Ephes 2. 20. Acts 26. 22. Acts 17. 11. Rom. 15. 4. Again the Apostle saith For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one And there are three that bear witnesse in earth the Spirit the Water and the Blood and these three agree in one 1 Joh. 5. 7. 8. Even so there are three baptisms the baptism of the Spirit Mat. 3. 11. the baptism of suffering Mark 10. 38 39. John 18. 11. and the baptism of Water Acts 10 47. Yet the Apostle saith there is but one baptism Ephes 4. 5. So that there is but one word or tearm for these three baptisms and when they be rightly understood the signification of the word baptism will agree in one so I shall begin with the first in order The signification of the word baptism is opened by the Spirit of God in the administration thereof in the spiritual baptism to be a pouring forth as saith the Prophet Vntill the spirit be poured on us from on high Esa 32. 15. Ezek. 39. 29. Joel 2. 28. which was fulfilled in Acts 2. 17. 18. and 10. 45. So that by this one Spirit the whole Church or body of Christ consisting of men women children are baptised into one body 1 Cor. 12. 13. Being an holy nation by the gift and sanctification of that holy Spirit 1 Peter 2. 9. 1 Thes 4. 8. Rom 15. 16. Heb. 11. 2. And this baptism of the Spirit is by the Spirit of God called sprinkling Ezek. 36. 25 26. Heb. 9. 14. 1 Pet. 1. 2. in the manner of Rain Psal 77. 17. Secondly There is also the Baptism of suffering Mark 10. 38 39. Col. 1 24. which the Saints or Members of Christs Body do partake of Phil. 2. 17. 2 Cor. 1. 5 6 7. As for example one suffers reproaches Heb. 13. 13. others reproaches and losse of goods Heb. 33. 34. others banishment Esa 51. 14. Rev. 1. 9. others losse of life Rev. 1â— 11. So every one according to the measure the Lord is pleased they shall be exercised with and these degrees of suffering some more and some lesse is the word Baptism signified by but shall a man say that he that suffers reproaches and not losse of goods is not partaker of Baptism of suffering or he or they that suffer losse of goods and banishment and not losse of life is he not partaker of the baptism of suffering because he doth not partake in the largest sense of the signification of the word baptism in suffering consider these things And thirdly There is also the Baptism of Water which being the same word as the two former in signification and we see the baptism of the Spirit is administred by pouring or sprinkling and also in Isa So shall he sprinkle many Nations Isa 52. 15. ye we see every one hath not a like measure of the Spirit Rom. 12. 3. but to every one is given grace according to the measure of the gift of Christ he gave some Apostles some Prophets some Evangelists some Pastors some Teachers Eph. 4. And he that received least received one tallent and all the baptism of the Spirit but shall a man say because he that received but one Tallent or the least gift of the Spirit that he is not partaker of the spiritual baptism because he hath not ten Tallents or the largest gift of the Spirit he would be deceived in his understanding of the true meaning of the word so as the word in the two former significations is not nor cannot be tied up to one sense according to the Scriptures nor the testimony of the Learned but signifieth more or lesse water in the administration of the baptism of water being performed in the order of God therefore it is evill to confine the word in the signification to dipping or greatest measure of the use of water unlesse the two other baptisms of the Spirit and suffering could or ought to be confined to the greatest measure of the Spirit and suffering but the learned in the Tongues as I conceive durst not confine the signification of the word Baptism to one sense as you presumptuously do but not only to dip but to wash to water and sprinkle and did very faithfully to leave it in the tearm baptize to be understood of all Gods people as his holy Spirit should direct them by context of Scripture comparing spiritual things with spiritual one Scripture unfolding another by harmony of agreement and this may be observed for a general rule of Faith that whatsoever Doctrin Collection or Observation for a truth believed out of holy Scripture by any If an absurdity will fall upon it then their supposed truth is but error as for example when some denyed the Resurrection of the Body the Apostle Paul overthrew their collection by an absurdity that justly would fall upon it in these words If the dead rise not then is not Christ risen then is our preaching vain and your faith is also vain the like 1 Cor. 15. So likewise if according to your understanding of the word Baptize that it is only to be understood of the greatest measure of washing by dipping plunging or overwhelming it will then upon it this absurdity follow that he that hath not the greatest measure of the baptism of the Spirit as the Apostles Prophets and Evangelists hath not the baptism of the Spirit then the whol Church are not baptized by one Spirit into oâ—e Body for every one had not a like measure but had diversities of gifts then there is * Contrary to 1 Cor. 3. 1. 1 Pet. 2. 2. no babes in Christ but only those that have the greatest measure of knowledge contrary to the Apostles doctrin 1 Cor. 12. 4. 7 8 9 10 11 12 13. seeing that it hath the same word for the spiritual baptism as for the water it must needs have the like sense in signification and if one may be tyed up to the largest sense only there is like reason for the other and if not the one then not the other thus my friend R. A. consider how you are deceived in your understanding of the true sense of the word Baptize and observe farther what
signification the Spirit of God giveth of the word Baptize Ananias said unto Paul Arise and be baptized and wash away thy sins Acts 22. 11. Which washing in sign of cleansing in the ordinance of baptism may be done with water in a Bason being called a washing John 13. 5 8. and a part being taken for the whole as shall after more fully be proved that baptism of water was so performed on the person a part taken for the whole but since extraordinary gifts and officers are ceased it will in the next place be needfull First To know where Baptism ought to be performed Secondly Who are the true Administrators thereof Thirdly On what part of the Body baptism of water ought and is most likely by the Scriptures it was administred upon You bring many Scriptures to shew that persons that were baptized went down into the water and they came up out of the water as Mat. 3. 16. Mark 1. 5. and they baptized in Enon because there was much water that thus the Scripture saith is not denyed but that the persons were dipped these Scriptures speak not which if it were supposed that they were dipt which you gather yet that doth not prove it is not lawfull to wash or sprinckle in baptism according to the foregoing grounds from the signification of the word Baptize But to come to my first particular where baptism of Water ought to be performed it is evident where the word was preached In those dayes came John the Baptist preaching in the Wildernesse of Judea Then went out to him Jerusalem and all Judea and all the Region round about Jordan And were baptized of him in Jordan c. Mat. 3. 1 5 6. So that it doth appear where he taught there he baptized now where it saith Jerusalem and all Judea were baptized of him here a part is taken for the whole as doth appear in handling the next particular and so we may understand in the use of water likewise where the Eunuch was converted there he was baptized for saith he here is water what doth hinder me to be baptized Acts 10. 36. Likewise when Paul preached the word of the Lord at midnight to the Jaylor the Text saith He took them the same hour of the night and washed their stripes and was baptized he and all his strait-way so that there is no ground to think that seeing that the Apostle was so grievously wounded that they should go at midnight to a Pond or River up to the middle to baptize the Jaylor and all his but as I said before where the word was preached and conversion wrought that there the ordinance was performed by those immediately which the Lord did send to begin that work Moreover consider before the Tabernacle of old was reared up or built Altars were builded at several times by several persons extraordinarily called thereunto of God as Noah Abraham Jacob and the like but when the Tabernacle was builded and the Altars appointed to be only there and it was a sin for anâ— of Gods People to offer any Sacrifice elsewhere Levit. 17. 1 2 3 4 5. so that no Minister or Priest of God then was to perform any Church ordinance elsewhere while the Tabernacle did continue unlesse they had a call immediately from God so after in the Temple when it was builded there were all Israell to bring their Sacrifice there were the Ministers to wait on the Altar So likewise whatsoever was written afore time was written for our learning Rom. 15. 4. Jesus Christ the same yesterday and to day and for ever That we Be not carried about with divers and strang doctrines He. 13. 8 9 We are then still to observ the order of God who at first sent extraordinary men to publish his message and perform his ordinances as John Baptist and the Apostles before the Church was established in Gospel order and they performed the ordinance of Baptism whersoever they preached and persons believed but when by these wise Master builders the Apostles the Churches were planted and the Tabernacle of God was with men Rev. 22. 3. and 13. 6. and extraordinary Officers ceased and ordinary Officers chosen by the Churches only remained Answerable to the Priests or Ministers of old in the Tabernacle or Temple where they were appointed to feed the Church of God as it is written in Acts 20. 28. so that since extraordinary Officers are ceased as Apostles and the like and now none remain but Pastors Teachers Elders Deacons and Relievers which have no Authority to presume to that Commission given only to the Apostles Mat. 28. as go teach all Nations baptizing them but observe the latter words of Christ to them ver 20. teaching them that they had planted in Gospel order to observe all things whatsoever I command you accordingly the Apostle Paul gave direction to the Churches saying As I have received of the Lord that which I delivered unto you 1 Cor. 11. 1. so we ought to be followers of him as he was of Christ accordingly he wrote to Titus to ordain Elders as saith he I have commanded thee Titus 1. 5. and say to Archippus take heed to thy ministery which thou hast received in the Lord that thou fulfill it â— Col. 4. 16. and so God will be with his People to the end of the world who follow his commands from the hands of the Apostles but some presumed into their Commission to be Apostles but being tried were found lyers Rev. 2. 1. and such were False Apostles deceitfull workers transforming themselves into the Apostles of Christ 2 Cor. 11. 13. And I fear there are two many such false Apostles now a dayes So that I know no Rule from the written Word of God for any Officer as Pastor or Teacher to perform either the ordinance of Baptism or the Lords Supper out of the Stative Congregative Corporative Church or Body of Christ where they are chosen to attend Moreover I do not find in the written Word of God that any did perform the ordinance of Baptism of Water or the Lords Supper but either they had an extraordinary call from God as John Baptist and the Apostles or Ordinary called by the Church thereunto by Office so that seeing extraordinary Officers and Offices are ceased and only the ordinary remain I know no Rule from Gods Word that any Officer chosen of the Church can perform any Church Ordinance out of the Stative Assembly or Corporation any more than a Justice Constable or Bosholder have any power by virtue of their Office to perform it out of the limits set them by those who chose them into Office so that not only the Authority is given them but the limits is set them how far it reacheth and if they go beyond the bounds set them by a greater authority they break order and are transgressors and none ought to obey them and they lyable to be punished by the King Even so in Christs Kingdom and City the Officers thereof are
broken off with them though ignorant of their Fathers Rebellion therefore seeing the condition both of Fathers and children was all one he said unto them Repent and be Baptised every one of you in the Name of the Lord Jesus for the remission of sins for the Promise is to you and your children and now can any one believe but that the children upon the Fathers Repentance are as capable to believe in the belief of their Parents and so grafted in the true Olive Tree Christ with their Parents again as they were of unbelief and rebellion in their Parents unbelief and rebellion So then upon the Parents Repentance who can hinder the children of those Repenting Parents from the Ordinance of Baptism of Water with their Parents seeing they were cut off with them and the Ordinance a sign of the pardon of sins From whence may justly be concluded that if the Infants of Rebellions Jews were cut or broken off in their infancy with their Parents though ignorant of their Parents Rebellion Even so both Jews and Gentiles comming to the obedience of the Faith of Christ though their Children in infancy be ignorant of their Fathers obedience must of necessity be excepted with them And that we may the better understand the scope of the Apostles Doctrine the Doctrine being Repent and be Baptised every one of you for the remission of sins the reason is For the promise is to you and your children Take notice and observe whether the Precept of Scripture is not to reach so far as the Reasons thereunto doth extend as may be seen Deut. 7. 1. 4. Ezra 9. 2 11 12. 2 Chron. 21. 6. Now the Doctrine is Repent and be Baptised and the Reason is For the Promise is to you and your children so that mention being made of children in the Reason therefore the Precept of Baptising here spoken implieth the children also Otherwise how can you prove at the first celebration of the Lords Supper that women should be partakers thereof seeing neither there nor any other where in Christs Testament any mention of any Woman by name were present or partook thereof as concerning children you require us to shew a child by name that was Baptised yet seeing the Reasons that are annexed to the Precept do necessarily imply women as well as men and there is no Prohibition to the contrary and cannot be denyed them without great sin Matth. 26. 20 26 27 28. Luke 22. 14 19 20. 1 Cor. 11. 23 24 25. Now then consider how in this Ordinance you will grant that women may partake thereof though no name of any Woman that did is expressed but that children may partake of the Ordinance of Baptism because there is no mention of any child by name that did though there is as good reason and true gathered consequence from the Scripture for the one as the other in this all men may see you are partial and wilfully blind Again the people of your Judgment seem more unreasonable to me in this point of denying Infants of Believers Baptism than the Sadduces which denyed the resurrection of the body whom Christ put to silence by consequence from Scripture without the litteral words of Scripture to say the body shall rise again as may be seen in Exod. 3. 6. compared with Matth. 22. 31 32. and as the Text saith they were put to silence ver 34. and the multitude were astonished at his Doctrine ver 33. Likewise there is the Doctrine of Baptism Heb. 6. 2. and any of understanding in Scripture know that Doctrine is the sense and intendment of Scripture for the natural man reads only the Letter as the Eunuch did when he read in Isa 53. 7. as it is written in Acts 8. 32. the place of Scripture which he read was this He was led as a sheep to the slaughter and like a lamb dumb before his shearers so opened he not his mouth see ver 33. and ver 34. the Eunuch answered Philip and said I pray thee of whom speaketh the Prophet this of himself or some other man ver 35. Then Philip opened his mouth and began at the same Scripture and Preached unto him Jesus but had the Eunuch bin an Anabaptist in Judgment he would not have believed Philip to Preach Jesus from that 53 of Isa when the word Jesus was not expressed by name and though the Apostles did Baptise Believers and their housholds 1 Cor. 1. 16. Acts 16. yet you will not believe that he Baptised Children though the word Houshold are the children as shall in this Treatise most plainly appear as in Isa 53. Jesus was intended in the Text by the word Lamb so that I hope not only you unless you shut your eyes but others shall see by the Holy Ghosts own exposition according to his own counsel comparing spiritual things with spiritual 1 Cor. 2. 13. knowing this first that no Prophesy of the Scripture is of any private interpretation 2 Pet. 1. 20. but a publick interpretation is for one Scripture to unfold another as when Ezra and the people returned out of Captivity Neh. 8. 8. he read in the Book of the Law distinctly and gave the sense and caused them to understand the reading so that I hope that if the Scripture do expound the houshold to be children seeing the Apostle did Baptise housholds you will believe he did Baptise Children and so repent of your error in denying the same and leave off deluding the people through your former ignorance Next then to observe that little children which do partake of Christs spiritual blessing have not only right to Baptism of Water but were also Baptised by the hands of the Apostles Though some will think this Argument cannot be proved because the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. observe the Lords Covenant of old made with the faithful and their seed in infancy and the words of the Covenant was To be a God unto thee and to thy seed after thee Gen. 17. 7. So that Abraham believed God and it was accounted to him for righteousness and they that are of Faith the same are the children of Abraham Gal. 3. 6 7. and the children of the Promise are counted for the seâ—d but Isaac was a child of Promise in Infancy Gal. 4. 28. even an heir of life 1 John 2. 25. and had the seal of Faith administred upon him and I hope none will be so bold to say it was a lying sign or seal to seal to him that he had not but of this we shall have occasion to handle anon but now to prove that a mans children are his houshold We read Gen. 45. 11. and 46. 5 6 7 8. that Joseph is said to nourish his Father and his Brethren and all his Fathers houshold according to their Families which is expounded I will nourish you and your little
open the signification of the word Baptism by context of Scripture which you build your Faith so much upon and to shew you how you deceive your selves in binding limiting and confining the word to signifie only to dip plung overwhelm without warrant of the learned in the Tongues or sense of holy Scripture I must acknowledge my selfe the unfittest of many to intermeddle with a work of this nature by reason of my want of skill in the Tongues as you likewise acknowledg the same yet you bring many Authors to prove the word Baptize to signifie to dip yet you confess they say it also signifieth to wash or sprinckle so that by your own grant the testimony of the Learned proveth no more for * It is error to confine it as you do you then against you and forasmuch as the Learned themselves are at their wits end concerning the signfication of some words in holy Scripture as in Job 2. 9. Some say where it is translated Curse other say Bless also the word Euriclydon Act. 27. 14. One saith it signifieth a North-East wind another a soultery hot wind but forasmuch as many words in Scripture are left by the learned in the original Term though in English Letters as Baptize Messiah and many the like It behoveth you I being Englishmen not wholy to rely upon the learned in Tongues seeing the Jewish Rabins skilfull in Tongues did not all of them understand the true sense or meaning of the Scripture nor yet to slight or lightly esteem of the worthy endeavours of the learned in translating the Scriptures who have dealt so honestly where they durst not confine the word to one sense or tearm they left it to be understood by the people of God as the Spirit of the Lord should direct them The word Messiah being alledged against a Jew to prove the death of Christ how the Angel prophesied Messiah should be slain Dan. 9. 26. I saith the Jew but Messiah signfieth any one that is anoynted Governor so that when words in Scripture have large or divers significations we ought carefully and wisely to consider the divers use and meaning of them to agree in a harmony of holy Scripture Likewise â—ell an Athiest that God made the Heavens and the Earth Gen. 1. 1. He may answer as the Learned in the Tongues say Aelohim sometimes is used to signifie Angels Psal 8. 5. with Heb. 2. 7. sometimes to signifie magistrates Psal 82. 1 6. therefore he believes not any such God properly as we profess not having Gods Spirit to understand the sense and true intendment thereof Likewise the originall word for worship as the Learned do express the same Latria and Latréuo sometimes largely used and sometimes more strictly so that word worship generally comprehendeth the performance of all duties required in the first Table of Gods Law Deut. 5. 6. 15. more strictly and properly to worship is to bow down and supplicate to God Mat. 2. 2. Again the originall word for Church Congregation or Assembly given in by the learned Kahal in Hebrew and in Greek Ecclesia which word is used for any Assembly which without the help of Gods holy Spirit cannot be rightly divided as the gathering together in a Market is Ecclesia where Women as well as Men have equall priviledge to speak yet the word Ecclesia a gathering in a Church Assembly where men and women have not equall priviledge alike to speak 1 Cor. 14. 34 35. Likewise when but two or three are gathered together in Church worship Mat. 18. 20. they bear the name Ecclesia and when the Church consisteth of thousands they are but Ecclesia Acts 4. 4. Acts 7. 38. Exod. 19. 1 3 5. 6. So when it signifieth the least we are not to despise the day of small things Zech. 4. 10. Luk. 12. 32 Likewise the word Saviour sometimes signifieth Christ sometimes Christs Miniâ—â—â—rs Obadiah ver 21. 1 Tim. 4. 16. sometimes civill Magistrates or Deliverers Neh. 9. 27. which divers use is approved by the Scriptures by which we ought to take the more notice of the word Baptize which as is said before that the learned give in to signifie to dip wash water sprinckle so that my friend R. A. you are very bold upon you own head and the men of your Judgment to bind up the word Baptize to only dip without either the learneds assent or warrant of holy Scripture therefore both you and all of your Judgment consider by what hath been said how many words in Scripture a few before treated on that cannot be confined without adding or diminishing from the mind of God but to be understood by the directions of Gods Spirit Rev. 22. 18. Deut. 4. 2. Pro. 30. 6. and learn the counsell of the Holy Ghost of these things put them in remembrance charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the word of truth 2 Tim. 2. 14 15. So then forasmuch as the holy Scriptures hold forth three several Baptisms by the one word Baptism I shall endeavour by the help of the Lord to lay down some grounds according to the sense of Scripture how we may rightly divide the Word of Truth to understand the same comparing spirituall things with spirituall 1 Cor. 2. 13. and not altogether rely on the learned in Tongues though in due place and right use are not in the least to be despised but highly esteemed for we read the Book is given to one that is learned Saying Read this I pray thee and he saith I cannot for it is sealed And the Book is delivered to him that is not learned saying Read this I pray thee and he saith I am not learned Esay 29. 12. So that great is the mystery of godlinesse 1 Tim. 3. 16. So that when the holy Scriptures as so made use of and interpreted that no one Scripture jar against another but agree in one harmony like as the Levites having Cymbals and Psalteries and Harps and with them an hundred and twenty Priests sounding with Trumpets they made but one sound to praise the Lord 2 Chron. 5. 12. 13. so also the true Trumpets of Gods holy Truths make but one sound 1 Thes 1. 8. Rom 15. 6. to praise the Lord which none can learn but the redeemed from the earth Rev. 14. they can tune both old and new Testament to agree in one harmony of melody and soul comfort Psal 81. 2. Rev. 14. 2. Rev. 15. 3. never a Scripture to jar one against another by which learning our Lord and Master put to silence the learned Rabbins in the Mother Tongue Mat. 22. 41 42 to 46. with this learning and wisdom Stephen in disputing the Studients were not able to resist the wisdom of the Spirit by which he spake Acts 6. 9 10. But the unlearned and unskilfull to reconcile the Scriptures
Commandment being love out of a pure heart and of a good conscience and of faith unfained 1 Tim. 5. so ought the outward baptism of water to be administred on that place even the forehead where Christs name or covenant is recorded Rev. 22. 4. Moreover when the Lord sent the Messenger to destroy the wicked in Jerusalem those that were to be preserved or saved were marked on the forehead Ezek. 9. So likewise in Rev. 7. 3. and as Baptism is a figure of our safety 1 Pet. 3. 21. and the forehead or face representeth the whole man why not a part taken for the whole in this Ordinance as well as in the Spiritual Baptism and the mark of old and now of the people of God Ezek. 9. Rev. 7. in the forehead a part was taken for the whole as may be seen in the use of water where Christ washed the Disciples feet as if the whole body had been washed John 13. signifying a cleansing of the whole so Baptism on the face or forehead signifyeth the whole body washed in the Blood of Christ as a cleansing from all sins for of old in the figures of cleansing or sanctifying it was chiefly by sprinkling a part taken for the whole Again If you will not grant a part to be taken for the whole we cannot justify the Scriptures of truth for it was said as Jonas was three dayes and three nights in the Whales belly Ion. 1. 17. So shall the Son of Man be three dayes and three nights in the heart of the earth Matth. 13. 40. But we know he lay but a part for the whole therefore beware of following your own spirit and have seen nothing as the foolish Prophets did in Israel Prophecying out of their own hearts Ezek. 13. and your having neither the warrant of the Learned to limit the word to one sense of Dipping neither the Scripture for your opinion but take warning by the Counsel of the Holy Ghost Cursed is he that addeth or diminisheth which must needs be in denying the sense and meaning of the Word And next I shall by the help of God shew you that you are not faithful to practise what you seem to contend for in the administration of the Baptism of water and that in your own Judgment are not yet Baptised unless you grant a part to serve for the whole When Philip and the Eunuch went down into the water I suppose you will not deny but so far as they both went into the water was no part of Baptism and when they were both gone so far into the water as was convenient to make use of the water then Philip Baptised the Eunuch Now whether Philip and the Eunuch went but to the ankles or midleg or knees or wast before he Baptised the Eunuch is not mentioned in the Text the Scripture is silent but according to your Judgment that the whole body must be dipt or else none are Baptised then sure you must prove that the Eunuch was born up in the arms of Philip quite out of the water and so dipt all the body under water or else so far as the Eunuch went he Baptised himself or else Philip put the rest of the body of the Eunuch that was out of the water in the water and so Philip Baptised but a part for the whole and as I am informed by some that have seen the manner of your Administration oâ— Baptism that the party that is to be Baptised goeth into he water with the Administrator to the Loyns and the Administrator putteth the other part of his body which is out of the water into the water and so you Baptise but a part for the whole yet you plead for dipping the whole body and yet practice the contrary supposing there is a mâ—â—h in anothers eye and the beam is in your own and keep ado with that Scripture Rom. 6. Buried with Christ in Baptism and that of 1 Cor. 15. 29. Baptised for dead or for the dead answerable to a mans burial that is dead and put in the ground But if you will practise what you contend for as I said before the Administrator must bear up the man that is to be Baptised quite out of the water and so put him into the water as a dead man into the Grave but did you ever know a man that was dead bury himself to the knees or waste and some other bury the rest of the mans body to see this would be a Miracle But a man cannot by any Rule from Gods word Baptise himself neither a part nor whole but so far as you go into the water you do Baptise your selves and another Baptiseth the rest thus you must acknowledg a part is by you practised for the whole or else in your own Judgment you are yet unbaptised and yet condemn others that believe and practise a part for the whole on that part of the body that representeth a part for the whole even the Forehead or Face And now I will shew you by the testimony of four several writers who was the beginner of your manner of Baptism by Dipping of himself though before this time there might be some that held your Judgment but knew not of any true administrator by succession but one being more desperately wicked than others would begin to Baptise himself and others being deceived by him follow after but beware and follow not a multitude to do evil Exod. 23. 2. In the dayes of King James or thereabouts one Mr. Smith who was of the Church of England after disliking thereof and leaving England in process of time was admitted a Member of a people of our Judgment then living in Amsterdam commonly but falsly called Brownists and in process of time was cast out of that Church for Errors he held and not long after he fell to deny his Baptism in infancy and knew not how to have a better nor a truer Administrator successively after your way of Dipping at length he Baptised himself and then he Baptised one Helvish by name this you may see in a Book written by one Mr. Jessop presented to King James more to â—his purpose I have seen in a book written by Mr. â—obinson living then at Leyden in Holland also in another Book written by one Mr. Clifton who wrote an answer to one of Mr. Smiths Books and in another Book written by Mr. Henry Ainsworth Teacher at that time in the Church where Mr. Smith was cast out from and as I have heard when I lived in London that one * This of Mr. Spilsbury I speak as I was told the others testimony is publick in Print and such men as were worthy to be believed Mr. Spilsbury should go to Holland to be Baptised of this Smith so he brought it into England And if you can prove no better an Administrator your Ministry will be found to come out of the bottomless pit as Romes Ministry did And that you may know how near kin your Baptism is