Now then if no generall Counsell which is accounted to represent the whole Church upon earth hath any such power then no Nationall Synod of what sort soever hath any such power and if neither of these then much lesse a Covocation of Priests hath any seeing our late experience yet prompts us of a monstrous issue produced by that Generation soil savoured and unsevoury that the corruption therof might soone have poysoned our whole Land if by the mercy of our good God the wisdome of our State had not soone strangled that birth Object Rut a Nationall Synod might be chosen of learned godly Divines that may do better and preseribe such a forme of worship so agreeable to Gods word that no mans conscience may be offended Answ They can no more do this then make one laast serve every mans foote besides God only can and already hath prescribed rules in his word for his own worship so absolute and perfect that none may adde or diminish or vary from it in the least without incurring eternall Piagues bringing down judgements upon themselves Deut. 4. 2. 12. 32. Iosh 1. 7. 8. Pro. 30. 5 6. Rev. 22. 18 19. Gal. 3. 15. First Because all men knowing but in part have erred 3 by Rease may erre and the reason is further rendred in the 21 Article of the Church of England which saith even of generall Councells thus That for asmuch as they be an Assembly of men whereof all are not governed by the Spirit and ward of God they may erre and have erred even in things appertayning to God Because we can be saved only by our own Faith and that Reason 2. grounded upon the word and truth of God alone apprehended and seene by our own judgements and not by any others nor built upon the Testimony of any man or men for all such can produce no divine but a humane Faith and which like the house built upon the Sands Matth. 7. 26 27. will at last utterly faile us All this these men know to be true and therefore it cannot be Object thought that they seeke to have any such unlawfull power or having it would use it so unlawfully as to compell any in matters of Faith or worship knowing what the Spirit of God saith That the servant of the Lord must not strive but be gentle towards all men apt to teach patient in meeknesse instructing those that oppose themselves if God at any time will give them repentance That they might acknowledge the truth 2 Tim. 2. 24 25 26. That these men will prove persecutors as I will not accuse â—nsw them all so yet conceiving that no unlawfull power can support it selfe but by unlawfull meanes I cannot but suspect the best of them in this case especially discerning the malignant Spirits of some already this way breaking out like little sparks from a great flame against such as concurre not in judgement with them as is evident by their revilings both in Pulpits and private for the attaining of which rayling Rhetorick they needed not to have spent much time in the Vniversities seeing herein they might become sufficient Graduates by conversing but a while at Billings-gate amongst the eloquent Oyster-women there to whom for answere to all such their Arguments I wholly referre them And also discerning their murmurings and complaints against some for their exercising among themselves edifying one another out of Gods word according both to their liberties and duties they being but Lay-men as they call them and without orders as if they feared least truth should too soone breake forth and shake their buildings in the very Foundation thereof and as if they thought the Spirit of God was only at a Bishops dispose to blow when where and upon whom he pleased to breath his Holy Ghost and hence hope they that some fiery Law will speedily come down from the heavens and Hemispheere of our teâ—rene Gods at once to devour all these their adversaties not considering of what spirit they are so different from that in Moses which wished that all the Lords people were Prophets and that the Lord would put his spirit upon them Numb 11. 49. And so quite contrary to that sweet and blessed Spirit of Christ which breathes in the Scriptures and which there also tells us of an Antichristian Spirit that should both raign and rage in the world make warre with the Saints and prevaile against them yea to the overcoming and killing of them And wherefore is all this only for not conforming themselves to a worship meerely set up by the wills and traditions of men Rev. 13. 4. to the 16. Dan. 7. 21 25. And now least I should be thought to shoote at Rovers I will instance in one particular and late carriage of a learned Divine as they would be stiled in the West who frequenting the company of strangers part of three daies together under pretence of unfained love and friendship and then and there reasoning with them upon certaine points of Religion wherein they and he differed in judgement did afterward take leave of them and pretended to be sorry he could stay no longer with them and immediatly hasted and raised most soule and false accusations against them as being Blasphemers Hereticks and what not and did in fine procure them to be apprehended by Constables Behold here a true Sonne of a Butcher a Bonner a Bishop Ioh. 8. 40. 44. and brought publiquely like Thiefe's before the civill Magistrate and this Priest being there ready on the bench as if he would be both accuser and judge lay's these his false accusations against them all which not taking such effect as he desired he then instigated the Magistrate after their taking the oath of Allegiance to put them also to the Oath of Supremacy which the Magistrate contrary to Law meerly to satisfie the will and pleasure of this Priest did which oath they scrupling to take desired some time to consider of that as duty bindes them they might give to Cesar the things which are Cesars and to God the things which are Gods wherupon being committed and to be carried to to the Jâ—yle they were constrained with sureties to be bâ—uâ—d over and are yet to be prosecuted accordingly Now faine would I know whether this be any meet Spirituall weapon for this Spirituall mans use to convert men by and whether this Sword was ever intended to lie ready in the Magistrates hands to be drawne forth and be disposed of by such a Scholasticke Ignoraâ—â—us in defect of better Arguments to confute his opposites by and therewith to kill and Skinne them and all for not subjecting their judgements to his in some doctrines vainely received and taught by him from the vaine traditions of men and in particular for their not granting with him that the God head of Christ was begotten which for any to affirme as I conceive is no lesse then grâ—sse Blasphemie inasmuch as thereby he denieth the Lord Jesus Christ
signifie with but the word Baptizo doth signifie to dip Ergo the word En must signifie in and not with as is proved very clearely and denied by none who are not ignorant of the language for the Greeke Authors account bapto and baptizo to signifie that for which the Latines use mergere immergere tingere immergendo that is to say to dâ—p to plunge to douse over head or under water As is proved by Christs own baptisme Mar 1. 9. kai ebaaptist he hupo Ioannon eis ton Jordaneâ— Aâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was baptized of John into the Jordan but it is not the water of Jordan was put upon him as in sprinkling the water is put upon the party And by Plut. Lib. de Superst verbis utitur Baptison seauton bis Thalassan baptise thy selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Sea which if bapto or baptizo signifie to sprinkle is to be Englished sprinkle thy selfe into the Sea and Lu. 1. 9. he was sprinkled of John into the Jordan but that is very false and without all sense and therefore without all dispute therefore the word En as used after this word baptizo must signifie in and not with Furthermore your Translators themselves as is to bee seene openly give it to Dip Mat. 26 23. O embapsas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that dippeth Mark 14. 20. O embaptomenos that dippeth Luke 16. 24. hinabapse that he may dip Ioh. 13. 26. ho ego bapsas to whom when I have dipped Rev. 19. 13. Himation bebamenon dipt unlesse they will make a different signification of baptizo from bapto which they can never do either cut of the Greeke Authors or the Scriptures written by the Apostles in that language but Mar. 7. 4. Baptismous Poteriâ—n lotiones peculorum Ben Ar. Montan the strictest Translator makes Lotiones Poculorum that is the washing of cups not the sprinkling of cups for the washing of cups is a putting of the cups into the water and not a putting or infusing water upon the cups Therefore it is very plaine that the use of the water in baptisme was not sprinkling the Subject with water or as I may say an imposing of water upon the Subject to be baptized but a putting or demersion of the Subject into the water The truth of this will further appeare from the consideration of these Scriptures Ioh. 3. 23. It is said of Iohn that he baptized in Aenon beside Salim because there were many waters there that is much deepe or great water as Rev. 1. 15. which reason of the Spirit of God because there were many waters there should be rendred in vaine if a little water had bin sufficient for Iohn to have baptized the people withall for we know that any little Font as you use would have yeelded him water enough to have taken thereof by handfulls to have sprinkled the whole world withall but there were manie waters not waters only Againe Acts 8. 38 39. It is said of Philip and the Eunuch that they went downe both of them into the water which they would not have done if washing or sprinkling of the face had bin the appointment of the Lord and would have served the turne it was also said of Christ That hee was baptized or dipped by John Matth. 3. 16. Mar. 1. 10. and that he came out of the water which implies his going in the water which had bin likewise needlesse if sprinkling would have served And in Colo. 2. 12. buried with him in Baptisme wherein you are also risen with him c. Againe Rom 6. 4. 5. it is said we are buried with him by Baptisme into his death And if we have bin planted together in the likenesse of his death we shall also in the likenesse of his Resurrection And in 1 Cor. 15. 29. Saint Paul amongst other arguments to prove the Resurrection hath these words what shall they doe which are Baptized for dead if the dead rise not at all why them are they Baptized for dead Now let any man that is not quite fallen out with his reason judge whether washing or sprinkling the face with water or dipping the whole man into water and rising again out of the water doth answere all these Texts of Scripture he must needs conclude that dipping the whole man into water doth answere them all and sprinkling or washing without dipping not at all for what similitude hath sprinkling with death burying rising againe none at all but dipping is a full resemblance of all and holds out unto us our profession selfe-deniall and our forsaking of all for Christs sake without which we cannot be his Disciples Luk. 14. 26 33. Now then if we well consider these Texts we shall finde that they used the water by putting the party into the water that is dipping him and not by putting infusing or sprinkling which are all one the water upon the party Therefore dipping and not sprinkling or washing without dipping must needs be the truth of that institution and the proper sense of the Holy Ghost in the Scripture dialect For as a learned and approved Author hath noted the Greeke wants not words to expresse any other act aswell as â—â—pping If the institution could beare it Casaub upon Mat. 3. 11. for the Greeke to sprinkle is rantizo much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humanâ— authority both ancient and moderne might be produced herein all which would be needlesse seeing the Scripture it selfe is so cleere in the point as is before already declared Nor can it be proved That Baptisme was administred any other way then by dipping for at least a thousand yeares after Christ To conclude then this point if to Baptise be to dip as is proved then whosoever is not dipped is not Baptized and he that is only sprinkled or hath water only imposed upon him is not dipped whence this consequence clearely results That all those that have the administration of Baptisme either by sprinkling or by any washing without dipping have not the Baptisme of the New-testament and by consequence are un-baptized persons Repent yee therefore and be Baptized every one of you into the name of the Lord Iesus for the remission of sinnes Acts 2. 38. And now why tarriest thou arise and be Baptized and wash away thy sinnes calling on the name of the Lord Acts 22. 16. For rebellion is as the sinne of witch-craft and stubbornnesse as iniquity and Idolatry 1 Sam. 15. 23. Thirdly The power authority and office of the ministry 3. by which it is there administred is received from the Bishops who received their power from the Antichristian State of Rome That the Bishops received their power from Rome is manifest and also confessed by themselves in their book of Ordination dedicated to Arch-Bishop Abbot by Francis Mason and printed by authority Anno Dom. 1613. Lib. 1. cap. 2. fol. 11. That this is so and that the office of the ministry there exercised is received from the Bishop is a
qualifications make a Minister as some vainely imagine but only makes him fit to be chosen into Office by the Church for if gifts or qualifications were a call to the Ministry then should Judges Counsellors Lawyers and others in the Land be reputed to be Ministers because many of these have abilities to be Ministers yet not called of God to be Ministers no more then an able Citizen is called to be the Major of the Citie by his abilities without his being lawfully chosen and placed into that Office by the Citizens and therefore qualification is no such inward call of God as is dreamt of for the call and choice of the Church of Christ by the authority given unto it by Christ is now the only ordinary true call of God to this Office and Ministry and yet not debarring the exercise of any other mans gifts either within or without the Church Object But some may object That surely these Ministers issued not from the Bishops for if they did then would they plead for their authority and not against it as most of our good Ministers now doe Answ Surely these issued from the Bishops for if they did not then would they have pleaded against their authority and not for it as most of our good Ministers did but two yeares agone and therefore seeing that their authority was unlawfull then as now and these Ministers the very same men and as learned wise and Godly then as now and the Gospell the same eternall and unchangeable Truth then as now whence then cometh this great change in these great Clerks but only from the change of the times as the reasonable motion doth informe us wherefore it is most reasonable for all men to be no longer deluded by relying and tying their Faith upon the judgements of these or any other men in the world nor upon ought else save only upon the naked truth of Gods word seene and apprehended by their own eyes and judgements and not by others nor to follow any man not Paul himselfe any further then they or he follow Christ but to accompt all the holiest men upon earth holyest Angels in heaven to be accursed if they teach any thing to be beleeved or practised in the worship of God but that which may clearely be proved by the word of God or if they go about to detain the in any false way of worship or debar them from trying all things conducing to their finding out of the truth or enjoying the just liberty purchased them by Iesus Christ 1 Cor. 7. 23. 1 Pet. 1. 18. Gala. 5. 1. If it be objected that they being no Masse-Priests are not Object Antichristian I answer they have the same Office as Masse-priests Answ though reformed in many things and this both the doctrine and practise of the Church of England pleading for succession from Rome as the Booke of Ordination and place formerly quoted doth evidently confirmeâ— All the Masse-priests in Queene Maries dayes for that purpose were upon their submitting to the Service booke continued Ministers in their severall Congregations in Queene Elizabeths dayes by vertue of their former Ordination and so are such Masse-priests at this day although Ordained at Rome received and continued in the Church of England upon the aforesaid conditions without any new Ordination And seeing it is their own constant affirmation that Ordination as they terme it makes a Minister it must follow that no new Oâ—dination no new Minister but they remaine still the old Masse-priests only reformed from that kinde of Massing and therefore Antichristian But all are not so made Ministers because some are chosen by Object the parish Assemblies 1. There be very few so chosen Answ 2. The Parish Assemblies are not such Churches to whom the power of Christ is committed Acts 2. 41. 44 47. 1 Cor. 1. 2 Rom. 1. 7 8. Philip. 1. 7. 3. These are Ministers before the choyce and after their leaving the Parish nor can the Parish choose any but such as are Ministers ordained by the Bishops and are not therefore made Ministers by their choyce Object But these seeke that all Episcopall power and Antichristian Lording it over the Faith and consciences of any might be utterly taken away that none other of like natur might be set up to compell men to any forme of worship prescribed by the variable Lawes and precepts of men but that the just liberty of conscience herein might be enjoyed and that the sole authority and insallible rule of lesus Christ already set up and established by his own blood might take place Answ That this is their intentions is too good to be true and too true I feare to be thought good by them But is not this rather their aymes they having bin long kept in servitude and bondage under their Fathers and now desiring a freedome would only like undutifull Sonnes be rid of their Fathers that they might divide the Inheritance and dominion amongst themselves and to set out the same power in nature only in another edition and character Object But ought not we being Lay-men and unlearned beleeve our learned and Godly Divines and relie upon their judgements in divine matters and worship before our own private opinions Ans We are herein neither to relie upon our own private opinions nor upon the judgements of all the most Godly man in the world no not though they should all concurre in one but only upon Gods word alone and this I will prove first by Scripture secondly by the Doctrine of the Church of England Thirdly by reason First by Scripture we are not to relie upon men for our bodily much lesse for our spirituall safety he is pronounced blessed that trusteth only in God Ier. 17. 5. and cursed that puts trust in man ver 7. It is the Saints practise and duty to trust only in God Psal 62. 7 8. we are commanded to beleeve God and blamed if we do not Joh. 4. 21. 8. 45 46. And in respect of divine matters no man upon Earth is to be called Father Master or Doctor but Christ only and our Father which is in Heaven Mat. 23 8 9 10. Herein are we not to be servants to any into or men 1 Cor. 7. 23. but to serve God only Mat. 4. 10. And herein are we not to feare any man no not the wrath of Princes Mat. 10. 28. Heb. 11. 26 27. Dan. 3. 16 17 18. Secondly by the Doctrine of the Church of England who 2. will not assume any such authority over the faith of any man as to tie him to beleeve or practise any thing in Religion upon her credit or upon the credit of any man or men in the world in asmuch as she hath declared expressely in the 21 Article of her Doctrine That generall Counsells even these in things ordained by them as necessary to salvation have neither strength nor authority unlesse it may be declared that they be taken out of the Scripture
for they grant that no children save only beleevers Children are in the Covenant or have right to baptisme then most of themselves had no right to baptisme then most of themselves had no right to baptisme their Parents by their own acknowledgement being ungodly whence it will follow that they themselves being baptized in their Infancy had not the baptisme of Christ and so by consequence are yet unbaptized persons thus is their own baptisme clearely made voyd even from their own grounds and how then can their children be now baptised in the right of such Parents who are yet unbaptised themselves But the grounds which SEPARATISTS and others do urge for the baptising of INFANTS shall be further examined and answered if God will in another Treatise And if any shall thinke it strange and unlikely that all the godâ—iest Divines and best Churches should be thus deceived in this point of baptisme for so many yeares together Let them consider that all Christendome except here and there one or some few or no considerable number was swallowed up in grosse Popery for many hundred yeares before Luthers time which was not untill about 100 yeares agone Let them also consider how long the whole nations of England and Scotland have bin deceived in the point of the Hierarchy untill of late and yet they now for the most part do see it to be Antichristian and abominable and why may they not like wise be deceived in this point of the Baptisme of Infants especially seeing that the Hierarchy hath asmuch warrant from Scripture as this and the Baptisme of Infants as little as that Yea and much lesse in the judgement of Bishop Hall who Episc Jure divino par 2. p. 127. in this point expresses himselfe in these words viz. Jam for my part so confident of the Divine Institution of the Majority of Bishops above Presbyters that I dare boldly say that there are waighty points of faith which have not so strong evidence in holy Scripture and then he instanceth in two particulars The power by sacred orders given to the Ministers alone for the Consecration and distribution of the holy Eucharist and the receiving of Infants to holy Baptisme which saith he is a matter of so high consequence that wee justly brand the Catabaptists with Heresie for denying it yet let me with good assurance say that the evidences of this truth come farre short of that which the Scriptures have afforded us for the superiority of some Church Governors over those who otherwise indeed in a sole respect of their Ministeriall Function are equall and then he shuts up the point in these very words vizâ— He therefore that would upon pretence of want of Scriptures quarrell at the Divine institution of Bishops might with much better colour cavell at these blessed Ordinances of God And after in an other booke he challengeth his opposites to try their skill by entring into a serious contestation with Answ to Smectymnuus pa. 98. him to see if they could produce more clearer evidence from Scripture for the Baptizing of Infants then he could for the Hierarchie which challenge of his may easily be maintained for indeed and in truth the Scripture ownes neither of them And as one of note not long since in defence of the Hierarthy c. alledging altogether hymane authority and being urged by me either to make good his position by Scripture or else to say nothing â—e replyed to me thus If you will beleeve nothing in Religion but what may be proved by Scripture then must you renounce your Christendome and turne Turke for you cannot prove your own Baptisme not the baptisme of Infants by Scripture wherein the man spake nothing but reason for if I will beleeve one point in Divinity upon the authority of mâ—n or tradition of the Church why not another and another and so to multiply them beyond number upon one and the same reason and authority 3. And let them likewise consider that there is no marvaile at all in this seeing there is nothing nor more herein then was foretold by the Spirit of God should come to passe in the world vizt That men should depart from the Faith and give heed to the Spirit of error 2 Thessa 2. 3. 1 Tim. 4. 1. That all the world should wonder follow after and worship the Beast Rev. 13. 3. 4. 15 16. And that the Inhabitants of the earth should be made drunke with the wine of the fornication of the whore Rev. 17. 2. And in no place it is told us of any one Nation that should cleave to the truth before the calling of the Iewes but that untill then this only was and is to be looked for that all that will live Godly in Jesus Christ must suffer persecution 2. Tim. 3. 12. be brought before Kings and Rulers yea to the losse of their liberties and lives for his cause and truth Mat. 10. 17 18. 24 9. And that all the rise of all our glory and happinesse in the world to come is from our being made conformable to him in his death and sufferings in this world Mat. 5. 11 1â— Lu 6. 22 23. Phil. 3 10. 2 Tim. 2. 12. And if any shall thinke that any of the Expressions concerning the Ministry in this Treatise be too harsh seeing many in that Office are Godly and worthy men 1. Let them know that I esteeme not lesse of divers of them their worth and honesty being well known to me yet never the lesse the Office and ministry which these men have is no whit the truer for their worth or honesty for the honesty of a man in a false Office cannot make the Office any truer or lawfuller then it is in it selfe 2. Let them also consider that I speake not against any goodnesse in any man but against the evill and against the unlawfulnesse of the Office wherein he is for this being derived from one and the same power in one and the same manner to one and the same end unto them all must needs be one and the same Office and no better or lawfuller then the power from whence it is derived for no man can convey unto another any better or truer right or power then he hath in himselfe besides if I should speake evill of the vertues of any man in that Office for that Office sake I should then be as foolishly ignorant and as liable to the curse of God as he is that speakes good of that Office being evill for the goodnesse or sake of the man in that office for both these are abhominable and alike accursed in the sight of God Isa 5. 12. 3. Let them likewise consider that if the Godliest and best Minister upon Earth were made Arch Bishop of Canterbury or Yorke yet that Office would still be the same and as bad as before and in some respects far worse then if a worse man had it for an evill Office gets credit by the goodnesse of the man in it and thereby deceives and keepes the people in blindnesse and error the more and puts them the further off from seeing their sinfulnesse in submitting to it And hence is the proverbe verified viz. The better the man the worse the Bishop the very same is the case of the Ministry and Priesthood here treated of Jer. 23 11. Both Prophet and Prlest do wickedly yea in my House have I found their wickednesse saith the Lord. Jer. 5. 31. The Prophets prophecy lies and the Priests beare rule by their meanes and my people love to have it so 2 Thess 2. 11. 12. Wherefore God shall send them strong delusions that they should beleeve lies that they all might be damned who beleeve not the truth FINIS ERRATA PAg 8. line 23 for apecteathesan read apectanthesan and for romiraja read romphaja and line 35. for ebaaptisthe read ebaptisthe