the Flame aâ—â— abate the Heat of over-grown Zeal whiâ—â— seemed to appear against the Exampleâ— our dear Lord and Master and Practiâ—â— of his Disciples As to those with yourself who maintain and defend Infant-Baptism I blame them not I believe thâ—â— are sincere and that they think they aâ—â— in the right and act not against thâ—â— Light perswading themselves from Circumcision and their Childrens being 〈◊〉 the Covenant by virtue of their Parenâ—â— Faith However as to the Mode I could almost be as censorious as another in judging a Man of Learning to speak against â—â—is Knowledge and so his Conscience also when he denies Dipping to be understood by the Word Baptism I shall â—ot undertake to run through the whole â—ontroversie I knowing I may unwillingly and weakly abuse a good Cause which â—as not wanted Men of Learning and Piety 〈◊〉 defend it As to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with its Deâ—â—vatives your self knows better than I â—ho profess my self no Master of the â—reek Tongue I know you are well acquainted with Scapula and he tells me that ΒΑΠΓΩ signifies Mergo Immergo â—â—em tingo quod fit immergendo item â—avo c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mergo seu Immergo â—â—bmergo Obruo aquâ Abluo Lavo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mersio Lotio Ablutio ipse imâ—ergendi item lavandi seu abluendi actus And so he goes on with his Derivatives 〈◊〉 denoting the use of a great and â—ot a small sprinkling Quantity of Water George Pasor in his Lexicon hath â—he same with which other Authors aâ—ree as is very well known also to you â—endrick Hexham renders the Word Baptism Doopinge which in English we know 〈◊〉 Dipping which the Translators of our Bible might as truly have done if they haâ—â— pleased but we and most whose Languages border upon the Latin follow thâ—â— Greek which I think is something of abuse occasioning doubt when perhaps there would be none In three other Dutch Dictionaries which I have also Baptism is rendred Een doopsel doâ—â— which again turned into Latin is Baptisma c. Immersio c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ick doopâ—â— doopen baptizare mergere immergeâ—â— c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Een dooper baptized Gedoopâ— The day of one's Baptism Den dagh vâ—â— yemants doopinge den doop-dagh Noâ— to the Text it self in Dutch Bibles 〈◊〉 several Translations Matth. 3.5 6. Dâ— is tot hem uytgegaen Jerusalem ende gheheâ—â— Judea ende 't gheheele lant rontom den Joâ—â— daen Ende wierden van hem ghedoopt in 〈◊〉 Jordaen beliidende hare sonden Verse 〈◊〉 Hy dan siende vele van de Phariseen enâ—â— Sadduceen tot siinen doop komen sprack â— v. 11. Ick doope u wel met water tot bekeâ—â— ringhe maer dic na my komp is sterckâ—â— dan ick c. die sal u met den heyligâ—â— geest ende met vyer doopen Here 〈◊〉 pleased to Observe that the Dutâ—â— are not ashamed to say according to the Original if the Word with 〈◊〉 there I dip you with Water which you were pleased to say was Nonsence â—â—beg of you to excogitate and declare 〈◊〉 way how to be dipt in it without it â—â—er 13. Doe quam Jesus van Galilea na 〈◊〉 Jordaen tot Joannem om van hem gheâ—â—opt te worden Jesus came c. to be â—â—pt Doch Joannes c. My is noodich â—â—n u ghedoopt te worden I have need to be â—â—t of thee v. 16. Ende Jesus ghedoopt â—â—inde is ter stondt opgeklommen uyt het Waâ—â—â— c. And Jesus when he was dipt went 〈◊〉 straightway out of the Water The three â—â—veral Bibles of several Translations â—hich I have by me though they exâ—â—ess truly other things in differing words â—et they all agree in Words signifying 〈◊〉 Baptizing Dipping Now a little of the Text in Greek â—at 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pasor ex Hebraismo hîc redundat â—go quidem baptizo vos aquâ I baptize you 〈◊〉 with Water as you affirm in opposition 〈◊〉 Dipping Suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be superfluous â—here is nothing of the Cause lost by it â—â—or there can be no Dipping in it without 〈◊〉 and therefore they must dip with it â—ut forasmuch as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Text why should it be turned out Some Translators continue it it I have three Translation that have it One in Flemish another Spanish and a third in Italian The former in Dutch hath it thus Matth. 3. Ick doope u in 't water tot penitentie maâ— by die na mij comen sal is stercker dan ickâ— wâ—ens schoenen ick niet waerdich en ben 〈◊〉 draghon die sal u doopen in den heyligâ—â— gheest ende vier This Version printeâ— 1548. In the Other in Spanish it is thus Mar. 3. v. 11. Yo ciertamente os baptizo 〈◊〉 agua para conversion mas el que viene traâ— mâ— mas poderoso es que yo cuyos çapatâ— yo no soy digno de llevar El os baptizan en Espiritu sancto y fuego Testament printeâ— 1596. Here you have In retain'd aâ— in the Greek and so I baptize or dip iâ— Water In Italian thus Jo certamente vi battâ— zo in acqua alla penitentia ma quello 〈◊〉 viene doppo me è piu possente die me dâ— quaele io non sono degno di portare i Calzamentâ— esso vi battezera in Spiritò santo et fuâ—câ— If dipping with Water be Nonsence theâ— pray accept of dipping in The Senâ—â— you have in the 2 Kings 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then went Naaman down and dipped himself seven times in Jordan Here we may observe that he went down into the Water and yet is said to baptize or dip himself in â—n Jordan Immersit se as Pasor has it Therefore his going down was no hinâ—erance to his total Immersion or Dipping which you have been pleased to intimate but did facilitate it It is too trifling to talk of an Engine The usual way of Plunging is certainly as near the Original Pattern and Institution as can enter into the Heart of Man and that Submersion that is usually made if considered will be found to be an Immersion even of the very Feet by the Administrator Beyond what is possible God expects not from Man Baptism as is respects Doctrine whether it be of Water or of the Spirit or Affliction signifies more than a Sprinkling or Pouring and the two latter are an Allusion to the former Joh. 20.22 Are you able to drink of the Cup that I shall drink of and to be Baptized with the Baptism that I am baptized with That Baptism of our Saviour was the Baptism of Afflictions more than a Sprinkling He was a Man of Sorrow and acquainted with Grief The Metaphor saith Pasor is familiar to the Scriptures in which Afflictions are compared to Whirlpools of Water with which those whâ— are annoy'd with the Miseries and Calaâ—mities of this
mortified but the end that we may be new Creatures the water poured on our head â—s the sign of Death But together therewith doth also somewhat demonstrate that forasmuch as we are not continually supprest or continued immers'd in the water â—ut only for a moment of time we go down as it were into some Grave that we may presently arise out of it Now am I necessarily induced to treat of the subject proper to be baptized together with the Mode or Manner how in doing which some other things perhaps may fall under cousideration First What a Church is The Catholick Church consisteth only of the Predestinate and comprehendeth the universal number of all those which shall be saved not only those now living on earth but all that have been since the beginning of the world John 10.16 A particular Church is a member of the Universal and Catholick Church and it is a Visible Company and Congregation of men among whom the pure Word of God is preached and the Sacraments rightly administred c. Vid. Willet's Synopsis Papismi Page 51 52 53. That Baptism gives entrance into the Visible Church So Vrsinus Page 412. Baptism is instituted to be a Token and Symbol of our receiving and entrance into the Church For these are opposed and contradictory To be and Not to be in the Church To enter and Not to enter into the Church For God will have all the Citizens of his Church thus enfranchised and those who are not baptized when they may he will not have Reckoned in the number of his Church Hither appertain all those places in which those who were become Christians by believing for there is no other way as the Ethiopian Eunuch Cornelius the Jaylor of Philippi Lydia the seller of purple Paul c. are said to have been presently baptized Wherefore the Supper also is given only to them who are baptiz'd for they only are received into the Church of this end bear Witness those words of Christ Mat. 28.19 Go and teach all Nations baptizing them c. where the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ useth properly signifieth make Disciples thus it is expounded by John Joh. 4.1 The Pharises heard that Jesus made and baptized more Disciples than John Again That it should be a mark whereby the Church may be discerned from all other Nations and Sects This end followeth on the former For they who by a Publique Sacrament are received into the Church are by the self same discerned and as by a Badge distinguished from the remnant the filth of the World Go and teach all Nations baptizing them as if he should say Gather me a Church by the Word and whom ye shall make my Disciples believing with their whole heart all them and them alone Baptize and separate unto me Again Baptism should be a signification or an advertisement unto us of the Cross and of the preservation of the Church therein and of the deliverance of the Church from it For it signifieth that they who are baptized are plunged as it were in affliction but with assurance of escaping thence Hence afflictions are termed by the name of Baptism are ye able to be baptized with the Baptism that I shall be Baptized with Deliverance from the Cross the very Ceremony it self of Baptism doth shew For we are Dipped indeed but we are not drowned or choaked in the Water Moreover in respect of this end Baptism is compared to the Flood c. and to the red Sea c. What the Learned Vrsinus brought in as the first and chief end of Baptism I designing brevity and not thinking to transcribe so much have omitted and therefore inverting the order think now to mention it as that which is material viz. that the end of Baptism is to be a Confirmation of our Faith that is a solemn testification when Christ testifieth that he washeth us with his blood and Spirit that is that he bestoweth on us remission of Sins Justification and Regeneration Or the Chief end is To be the Sealing of God and obsignation of the promise of grace that is of our Justification and Regeneration and a testimony of God's Will that he giveth the baptized these gifts at this present and will give them ever hereafter Again John's Baptism and ours the same for substance John preached the Baptism of repentance for remission of Sins saying unto the people that they should believe in him that should come after him that is in Christ Jesus ours that they should believe in Christ Jesus already come Pag. 414. you have this The right and lawfull use then of Baptism is when the Converted are Baptized with observation of that Rite and End which Christ appointed They who are Baptized cannot receive that which is promised but by Faith pag. 409. The Word Baptism signifieth a Dipping in Water or Sprinkling with Water saith he But the Reason â—his saying this latter is not because it is â—e proper signification of the Word but â—â—cause Custom hath brought it in use 〈◊〉 Sprinkling instead of Dipping Those of the East Church saith he were dipped their whole Body in the Water Those of the North in Colder Countries â—re only sprinkled with Water c. Thus 〈◊〉 Vrsinus Perkins his Golden Chain Page 132. The Ancient custom of Baptizing was to dip and as it were to dive all the body of the Baptized in the Water aâ— may appear in Paul Rom. 6. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his Death Therefore we are buried with him by Baptism into Death that like as Christ was raised from the Dead by the Glory of the Father eveâ— so we also should walk in Newness of Lafe And the Counsels of Laodicea and Neocaâ— sarea but now especially in cold Countries the Church useth only to sprinkle the baptized by reason of Childrens weakness for very few of ripe years are noâ— a days baptized we need not much maâ— vail at this Alteration seeing Charity anâ— necessity may dispence with Ceremonies and mitigate in Equity the sharpness 〈◊〉 them Thus far Perkins Whether theâ— may be a dispensation for an Alteration 〈◊〉 that part of the Institution is a Question But if it be proved that Believers onâ— and not Infants are the proper Subjects 〈◊〉 Baptism the Reason for Alteration will 〈◊〉 out of Doors Now I will present you 〈◊〉 Account of the Opinion and positive Assertion of that undoubtedly Learned aâ—â— Pious Divine John Calvin out of his Instations a Book worthy high Esteem aâ—â— by your self thought so Excellent thâ— you say he said true who said thâ— since our Saviour's time none but the â—â—â—postles have equalled it Folio 470. â—age 2. § 19. His Words are these having â—â—eated about Baptism Caterum mergaâ—â—ne totus qui tingitur id que ter an semel an â—â—fusa tantum aqua aspergatur minimum reâ—â—t sed id pro regionum diversitate Ecclesiis liâ—â—rum esse debet Quanquam et
Life are as it were plungeâ— down nevertheless so plunged down thaâ— they may rise again The Baptism of thâ— Spirit is a plentiful Effusion of the Spiritâ— and not a sprinkling or small pouring Actâ— 2.4 And they were all filled with the Hoâ—â— Ghost These Baptisms are neither Inspersions Conspersions nor Aspersions The Example of our Saviour's being baptized by John in the River of Jordan wherein it 's plain that they went down into the Water and express that he came up out of thâ— Water after he had been there baptized oâ— dipt rather for so it certainly was the natural signification of the word Baptism being so and the Ordinance it self to Believers signifies the ablution washing away or remission of Sins Death Burial Resurrection thâ— Death and Burial of Sin and Resurrection oâ— Renovation to Life through the Death anâ— Resurrection of Christ Acts 8. v. 38. Anâ— they went down both into the water both Philip and the Eunuch and Philip baptized him Ende by doopte hem Dutch and he dipt him The reason why they were dipt in Rivers was given Because there was much Water A little would serve to sprinkle oâ— wash the face A good man may and doth sometimes speak rashly and inconsiderately that of which he may have cause to humble himself and repent What Man â—n a sedate mind will affirm that our Saviour ever said one word or did one Act â—hat was needless or might have been said â—r done better Or that John and the other Disciples of our Lord in imitation of him 〈◊〉 the ministration of that Ordinance of Baptism put themselves and the people who â—elieved and obeyed them to unnecessary Trouble and Labour which certainly they â—â—d if it ought or might rightly be done otherwise with more expedition and ease â—nd common prudence of a man would direct if that were to guide and not the 〈◊〉 fallible example to the shortest Course â—or it is a saying amongst men or Philosophers Frustra fit per plura quod aeque bene â—ri potest per pauciora But our Saviour did 〈◊〉 things well who durst say otherwise 〈◊〉 is to be lamented that so many in the several Ages since Christ and his Apostles â—ave attempted to correct or rather deface â—nd deform their unerring Pattern They â—ave made a great deal of Work by attemptâ—â—g to shorten it who should make a mock â—f Going down into the Water to be baptized when we have no other Example 〈◊〉 all the New Testament If a little water sprinkled or poured on the face be enoughâ— as they say it is no marvel that they alteâ— the Primitive Custom of going down into the Water and count it not only needless but ridiculous and contemptible Certainâ—â— they know not what they say or do anâ— therefore though their Sin be horridâ— they ought to be prayed for What yoâ— quote out of John meerly about washing without relation to the other Circumstances of the Ordinance of Baptism nothing weakens the Baptists Cause in following thâ— Primitive Example But may if you way of Arguing be fair be sufficient Proâ— and Reason for your self and Party whâ— durst alter Institutions to change sprinkling or washing of the Face to washing 〈◊〉 the Feet for sufficient Baptism since it 〈◊〉 also undoubtedly true what our Saviour said John 13.8 If I wash thee not thâ— hast no part in me yet he wash'd only thâ— Feet and says He that is wash'd need 〈◊〉 wash the whole but the Feet only If the Feet only then not the Face But this 〈◊〉 trifling What has been said is sufficient to prove Baptism by dipping without aâ— Engine after going down into the Water But I have more to say out of your own Authors who are for Pedobaptism for in deed I have not one Author in my House that manages the Controversie for but several against the so called Anabaptists Therefore I entreat your patience and excuse if I burden you with some impertinent repetitions or frivolous Inferences But â—y the way while it is in my Mind I â—ould ask a Question or two whether is 〈◊〉 not a Marvellous Thing that any should â—ave it entred into his Heart to think that â—ur Saviour went down into the River and John with him to have a little Water taken â—p in the Hand to sprinkle or pour on the â—ead or Face only Certainly that Act of â—rinking or pouring on the Face or Head only with a little Water might have been â—one with greater facility And whereas in contempt the Question hath been asked whether they went in naked or with their â—loaths on I think it is sufficient that we â—ave an Account that they undoubtedly went down into the River for an holy End 〈◊〉 baptize and be baptized And who in their right Wits durst question the Modeâ—â—y or Decency of the Act performed either â—y our Saviour his Apostles or Disciples Now to go on Let us consider the Agreement or Disagreement between the Mode â—f Sprinkling used by the Pedobaptists and â—he Things represented or signified by true Baptism Berchetus with whose Book I doubt not you are well acquainted in one of his Catechisms hath these Words § 48. Per Baptismum quasi ingredimâ—â— in Dei Ecclesiam Testificatur enim nobiâ— Deum nos qui alioqui peregrini sumus cum domesticis collocare velle Baptismus duo nobis repraesentat tum remissionem peccatorumâ— videlicet tum spiritualem regenerationem § 49. Quam vero proportionem cum hâ—â— habet aqua ut signum horum esse possit 〈◊〉 Respons Quia peccatorum remissio similis es quodammodo lavacro quo ea quae sunt in nostris animis inquinamenta eluuntur quemadmodum corporis sordes aqua abstergimus A regenerationem nostram quomodo aqua innuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in Latin he renders thus Quoniam initium quidem ipsius est ut nostrâ— natura mortificetur Finis verò ut novae creaturae simus infusa in nestrum caput aquaâ— signum mortis est Sed somul etiam nostrum ad vitam reditum subindicat in eo quod nom submersi in aqua perpetuo simus sed tantùm puncto temporis quasi in aliquod sepulchrum subimus ut statim ex eo emergamus In English thus By Baptism we do as it were enter into the Church of God For it is testified to us that God is willing to place us who otherwise are Strangers with those of his own House Baptism represents two Things to us that is to say both Remission of Sins and Spiritual Regeneration § 49. But what Proportion Analogy or Agreement hath Water with these things that it may be a sign of these things Answer Because Remission of Sins after 〈◊〉 sort is like a Laver wherein the filthinesses which are in our souls are washed out even as we put away the uncleanness of the body with Water Question But how doth Water signifie our Regeneration Answer Because indeed the beginning thereof is that our nature may be
3.6 They were baptized confessing their Sins Secondly That Salvation dependeth oâ— Faith not of Baptism it may appear John 5.24 He that believeth is passed from death to life he that believeth shall be savedâ— and it followeth in this place hâ— that will not believe shall be damned He saith not he that will not be baptized Baptism is joined notwithstanding to Belief that no Man should neglect oâ— despise the Ordinance of God Willet Symptis Papismi pag. 463. Acts 10.47 The Holy Ghost went before and then Baptism followed the thing signified appeared first and then thâ— Sign or Seal was added Can any forbid water saith St. Peter that these should mâ— be baptized which have received the Holy Ghost as well as we Willet quotes Augustine Per fidem renascimur in baptismate By Faith we are bonâ— again in baptism It is then the proper Act oâ— Faith to regenerate us not of Baptismâ— the Use and End whereof is to strengthen and increase our Faith If so Faith must be before Baptism or how can it be aâ— Instrument to increase it Willet pag. 492. That Infants neither have Faith in themselves nor yet are profited or furthered to their Salvation by the Faith of others it is thus proved 1. St. Paul saith Faith cometh by Hearing and Hearing by the Word of God Rom. 10.17 But Infants can neither hear nor understand the Word of God Ergo no Faith is wrought in them 2. There is no habitual or potential Faith that pleaseth God but the Justifying Faith is always actual working by love Gal. 5.6 Ergo Children have either no Faith or it must needs be an actual or working Faith 3. Infants are not justified nor relieved or helped forward towards their Salvation by the Faith of their Parents or God-fathers when they are baptized For the Scripture saith The just shall live by Faith Rom. 1.17 that is by his own Faith not the Faith of another before God they are no more helped by the Confession of anothers Mouth than by the Belief of anothers Heart Wherefore it is not either the Faith of the Parents or the Confession of the Witnesses that supplieth the lack of both in Infants Vrsinus pag. 414. Teach all c. baptizing them that is all who by your doctrine come unto me and are made my Disciples The Order here is to be noted and observed He willeth first that they be taught and after that they be baptized For he speaketh of Men of Years which should be converted unto the Faith and Gospel of Christ Wherefore he will not have the Sacraments to be dumb but signifyeth that the Word ought to go before and then the Sacraments to follow Very true thus far This is Gospel But I will give something more of his own Opinion and what is also in common with other Pedobaptists which is this And among them are numbred the Infants also of such as come unto Christ or are Christ's Disciples For their Infants also are Disciples as being born in the School of Christ For to be born in the Church serveth to the Infants instead of their Profession There 's his ipse dixit for that and not one Word oâ— God for it But I doubt not but that he has a Friend to stand by him in it See him further The Use of the Sacrament without Faith doth not save therefore with Faith it doth save The want of the Sacrament doth not condemn Yet so as that want of the Sacrament be without contempt For not the want but the contempt of the Sacraments condemn as which cannot possibly be where Faith is This last Paragraph is sufficiently witnessed to by Calvin and other Authors See Calvin concerning Infants in Covenant Shewing that their Salvation is undoubted and independant of Baptism or any other Helps or Accessions if it should happen that they pass out of this Life antequam aqua mergi datum fuerit before they are baptized or dipt Instit folio 471. Now to come close to the Business it is certain that the Spiritual Part of the Promise made to Abraham was to his Spiritual Seed He spake not of Seeds as of many but of one that is Christ and if you are Christs then are you Abrahams seed and heirs according to promise What is plainer to exclude a Carnal Seed from all pretences to spiritual Priviledges The promises are to you and to your seed and to as many as the Lord shall call that is such as shall have an Essectual Call for it must be such as obey the Call Otherwise the unbelieving Jews to whom this was preached must really be Heirs and certainly possess the Kingdom of Heaven For such as are in the Everlasting Covenant shall certainly never perish but inherit Everlasting Life for whom God loves he loves to the End We are all by Nature Children of Wrath we are Children of God no other way then by Faith in Christ Jesus But whether go I Is this true Doctrine Is there not a mistake Pray what becomes of Infants who have not Faith neither capable of it Must these be lost God forbid who durst say it nay who durst think it But we are speaking of Church-members Pray what Church Is it a Visible Church or the Invisible Church of all God's Elect that Infants are born Members of If by their Birth into the World they have an Entrance into and an Existence in this invisible Church then are they certainly in the Everlasting Covenant which shall never be broken and all the Powers of Darkness shall never prevail against them to exclude them and if they dye in Infancy they are certainly safe If they live to be adult they shall certainly be made partakers of the Graces of the Covenant God will write his Law in their Hearts they shall have Faith God will be to them a God and they shall be to him a People and they will conform to his revealed Will. If they are born in and so are Members of a Visible Church I think I need not question but that you mean a Church of Christ and if so then the Question is not to be Vbi Where for it must be where the Child is born But the Question must be How an Enquirer may know that to be a Church of Christ where the Child is born This is somewhat wild If it be said the Parent is a Church-member and so being in the Church the Child coming into the World at the same time falls into the Churches Lap and is also a Church-member and under the Churches care even before Baptism and consequently must be baptized So much for the Infants Now for the Adult How can it be said that they are Members of a Church visible I mean according to the former desinition till they have made a profession of Faith and have had a formal Admission and that by Baptism If you say they are Members of the Invisible Church and so have a Right to Baptism No Person that I know of denies
Pray condemn me not for my presuming Ingratitude in that I so saucily take part of your New-Year-Gift and throw it â—n your Face For it is to a good End only to act the part of an Occulist to make you rub your Eyes that you may the better â—e the Vanity of your own admired Arguments in opposition to the solid Judgment â—f the primitive Christians the very Nature â—nd Native Property of Languages the Aseveration of the most Pious and Learned who would not lye for God nor talk deceitfully in a cause that they thought for him and had so much Candor and Integrity that they would acknowledge the Truth â—f the Thing though it made most against them in the management of a Cause with their strenuous and utmost Skill Dexterity and Wit Nay you have opposed two Councils mentioned by Perkins a Pious and Reverend Divine To stick by your Arguments against Dipping is as absurd and ridiculous as to say there is no such place as China or the East or West Indies Wheâ— things are Evident in themselves and wherein all Parties are agreed as concerning Womens Communion at the Lord's Table they having the same Essential part that gives a right to wit Faith and Admission by Baptism into the visible Churchâ— There need no Dependance upon the Rule of Grammar And for a Man that he must bear Rule in his own House it is Evident in its own Nature Can there be as Ordinance and no Coherence of the Quality of the Subject that is to Obey Thâ— very Word Ordinance denotes in thâ— Institution a Subject capable of Obedience and to all right Obedience there must be Faith unless it were otherwise declared in the Institution The Stones iâ— the Spiritual Building ought to be Living Stones You were pleased to say That Dipping with Water was Nonsense I say That to say a Man that is distracted is out of his Wits is also Nonsense foâ— the proper Meaning is that his Wits are out of him But the Phrase hath obtained so much Reputation by Custom and runs so smooth that I should be accounted little other than delirious if I should attempt to alter the Vulgar and Smooth and bring in the Rugged and Harsh sounded Expression The Wits are out of the Man And indeed there is need of no Alteration since every one understands the Meaning to be good Sense Well I have proved the manner of Baptism to be by dipping in Water I beseech you let it pass smooth by the Name or Phrase Baptizing with Water since several ways there are and have been shewed Reasons for it There is one Argument comes into my Mind that is much used by your Party The Foederal Holiness of Children 1 Cor. 7.14 The unbelieving Husband is sanctified by the Wife and the unbelieving Wife is sanctified by the Husband else were your Children unclean but now are they holy If this Holiness were a Fruit of special Grace and of the Everlasting Covenant or a Sanctification in the Womb such as John's was it would certainly end in Glorification and the Way leading to that end would be a Holy Life But common Experience hath found that the Life and Death of the Childrne of the Believer have many times appeared as bad as the Life and Death of the Children of the most profane And therefore the Holiness cannot as they come of their Parents be the Holiness of the Everlasting Covenant I tell you or rather all Men know what it is not by the Issue and Event I leave it to others to define what it is The Papists affirm That the Baptism if Children and Infants is grounded upon Tradition and not upon Scripture The Protestants answer It were very hard if we had no more certain Ground for the Baptizing of Infants than Tradition which is but a feeble Weapon to fight against Hereticks withal Willet's Synop. pag. 491. Then they produce Scriptures Gen. 17. 1 Cor. 7.14 c. as is usual and need no Repetition Dr. Stilling fleet late Bishop acknowledgeth in his Scripture proof iâ— Opposition to the Papists a necessity of a Profession of Faith in order to Baptism and so brings in a necessity of Sponsors and affirms that what they cannot do personally by themselves they do by their Sponsors In a Book Entituled Duplies of the Ministers and Professors of Aberdene to the Second Answers of some Reverend Brethren concerning the late Covenant Pag. 97. you have it thus Lastly Of the Stipulation of Godfathers in Baptism instanced by us in our Fifth Demand ye have spoken nothing particularly either in your First or Second Answers We have no Precept or Example of it in Holy Scripture Yea some of our Learned Divines affirm that it was instituted by Pope Higynus and ye will not deny that it hath been much abused in Popery How cometh it to pass then that this Ceremony is allowed and used by some of you We say some for we are informed that some of your Mind do not use it at all See Dr. Morton in his Defence of the Three Ceremonies pag. 24. See Pet. Martyr on the 6th Chapter of â—he Epistle to the Romans and Gerard in Loc. Theolog. Tom. 4. Here by the way Observe that the Doctors and Ministers of Aberdene as I noâ—ed Calvin did before did esteem the not having Precept or Example in Holy Scripture for Practice of a Thing an Argument of sufficient weight to perswade them against it and to reject it You may be pleased to observe the several Shifts that the Pedobaptists have been put to to support the Ungospel-like Practice of Sprinkling or Baptizing as it is called Infants First As to the Subject The Gospel-Church-member is expresly declared to be a Believer not a Word in the Scriptures of any other but such baptized That Infant-Baptism may be proved they have recourse to the Practice of Circumcision enjoyned to Abraham and his Seed though we read not of any Doctrine of Faith preached to any that were admitted to it They that were bought with Money by an Express Command from God were to be circumcised Infants say they were circumcised then and why not Children baptized now since it is evident God hath as much care of Infants now as he had then And yet generally confess'd that their Baptism signifies nothing in respect of their Estate before God helps them nothing without their personal Faith when they are grown up The Question then may be why they may not as well defer Baptism till they are capable of Faith and Profession for there will be no time lost all that time wherein they were not bettered by what they could do as Infants or Parents and Godfathers did or could â—o for them Circumcision did not belong â—o the Priest's Office the Parent usually circumcised Baptism belongs to the Gospel-Minister he that teacheth is to baptize Some say the Parents Faith gives a Right to Baptism Pray who can say 〈◊〉 though they may in Charity be thought â—o have had that they
had Faith supposing the Parents to be dead before the Child is preferred to Baptism Others say or at least it is constructively so if they are born in a Christian Kingdom or Common-wealth they are then â—orn in the Church and as such are Church-members and therefore have right 〈◊〉 Baptism This is absolutely National â—nd confounds the World with the Church â—nd differs little from a Wilderness For 〈◊〉 is not the being born in England tho' 〈◊〉 be a Land of Light that makes a Christian Others affirm there must be a Proâ—â—ssion of Faith and therefore there must be â—â—onsors Others say there is no need of them â—â—t prove it an Unscriptural and Antiâ—â—ristian Practice being introduced by a â—â—â—pe as you may plainly see So that necessaâ—â— Crutch being taken away by which only it is supported by that Party who own a Profession of Faith Baptism of Infants falls to the Ground More might be said to shew what an amaze they are in by leaving the plain Gospel-way Errantium a via multae sunt differentiae Of those that wander out of the way there are many differences Qui a recto tramite divertit quo plus incedit eo plus errat He that turns out of the right way the farther he goeth the more he erreth The Word of God is plain in all things necessary to Salvation It is a Light to thâ— Feet and a Lanthorn to the Path. The two Institutions are so plain thâ—â— nothing can be plainer if they had noâ—â— been so can we think otherwise but thaâ— some words to this purpose would have been left You that believe Baptize your Infants This had been enough to have setled thâ—â— Subject to perpetuity But there was nâ—â— need of it God knew how things would be and he is wise and brings Good oâ—â— of Mens Folly and Sin The Word of Godâ—â— pure enlightning the Eyes What the Scripture teacheth not we may willing and safely be ignorant of and say with Calvin to that purpose Nos ne in eandem errantium incidanus foveam aures oculos corda mentes â—inguas penitus defigamus in sacra Dei Doâ—â—trina Fst enim ea Spiritus sancti optimi Magistri Schola in qua sic proficitur ut niâ—â—il sit aliunde asoiscendum ignorandum veâ—â—ò libenter quiâ—â—â—â—id in ea non docetur We lest we should fall into the same pit with â—hose who wander out of the way let us fix â—â—uy Ears Eyes Hearts Minds Tongues â—holly in the Sacred Doctrine of God For that â—â—s the School of the Holy Spirit the best Master â—â—n which Men so profit that nothing is to be got â—â—r learned elsewhere and whatsoever is not â—aught there we may willingly be ignorant 〈◊〉 The Gospel is a plain Path-way to Heaven the way-faring Man tho' Fool â—hall not err therein He that believeth and is baptized shall be â—aved Go teach all Nations baptizing c. John was baptizing in Enon near Salim â—ecause there was much water there c. The plain Man believes and thinks â—one but Believers ought to be baptized and also that it must be done according to Prescript and Example and that therefore Infants not having Faith are not to bâ—â— baptized or sprinkled especially having no Precept or Example so to do How now saith the Pedobaptist What have this Tittle-tattle-Prittle-prattâ— Nonsensical-Plebeian-Taut ological-More Hebetico-Rustico-Mechanico-Fullonico-Anâ—torio-Trituranti-Sutorio-Cerdonico-Plumbâ— bean-brained People to do Must theâ— not Ought they not to be diffident 〈◊〉 their own Judgments and refer Matters of Divinity to those whose Province it is A Company of Block-headâ— they cannot speak Sense Fools no Latâ— know and they know no Latin May they not rather trust us who are Graâ—â—matico-Dialectico-Rhetorico-Historico-Ethâ—co-Physico-Metaphisico Theologi We we speak truly according to the Propriety of Languages Dispute well Act thâ—â— Orator elegantly Give an Account oâ— the Transactions of Things past in thâ—â— World Humane and Divine Understanâ—â—â— the Precepts of Morality know the Nature of Things and mount above tâ—â— the abstract Notions of things super-natural and for Divinity with that wâ—â—â— have the greatest Familiarity And therefore being best acquainted with it know best how to define and determine things of it or aboutit And may with Authority tell you That you Fullers Thrashers a Draper is too fine a name and other base Artizens such as for the most part Anabaptests are Theseare the very words of Vusinus need not trouble your Noddles about Rivers and much Water your concern for that is as superfluous as the Water it is not a farthing matter tush it matters nothing A little Water is of the same Nature with a great Quantity 't was needless and is needless to go into Rivers or into Water A Bason full will serve for half a Score We know how to shorten Work and improve time We stand upon our Ancestors shoulders ond see farther than they Then you talk of Faith as necessary A Fig for Faith and peofession yea Repentance to they are superfluous and redundant things It was enough if the Parent believed it 's on matter for the Child if the Child were Sprinkled it was a good Christian And it is somewhat strange since the way was so easy that when the 3000 were converted the Apostle did not charge them to take heed that all their Infantâ— that they had or any should have there after should forthwith be Sprinkled forâ— asmuch as their Parents Faith gave them Right to Baptism That also it mighâ— never be heard that any Persons Adult haâ—â— been Baptized whose Parents were Baptized long before But if no Persons but Adult were Baptized we can hear of no other As for Holiness the Children have iâ— though in respect of Salvation they are never the better for it As for Infants Baptism we tell you though the Gospel be silent in it and Laâ— People cannot find it there we can fetâ—â— it from far rather than the Children shaâ—â— go without it though we cannot make oâ—â— what they are the better for it Whaâ— we cannot find of the Institution in New we have found in the Old Law And 〈◊〉 Philosophically we prove that round about is the nearest way home Thus with Rombusian Elocution Language-fustian have done Sir Though I as much slight and conâ—temn the principle of Pedobaptism 〈◊〉 your Self does that of the Anabaptistsâ— vulgarly so call'd though wrongfully yet I must tell you that I have as greaâ— respect and veneration for the Persons â—nd Piety of the Men of that perswasion â—s I have for those of my own and doubt â—s little of their Integrity The coming â—nto the World and so into the Church â—nd finding it the general opinion and â—ractice of the Learned and others inâ—â—much that it was both a matter of â—ame and danger to oppose what they â—und and to maintain a Doctrine that â—eemed new both pious and impious bent â—â—eir wits to aggregate Reasons why they â—ould keep what they had got and the â—rther off the
Gospel-Baptism OR PLAIN PROOF That the Mode of Dipping Plunging or Immersion now commonly used by the People called Anabaptists is according to the Primitive Institution In a LETTER TO Mr. Samuel Young Occasioned by his Sharp Reflections in Contempt of that Way and the Defenders thereof in a small Book ENTITULED A Second and Last New-Years-Gift c. With some Notes concerning the True SUBJECT By a Lover of Truth Magna est Veritas prevalebit LONDON Printed by K. Astwood and Sold by William Marshall at the Bible in Newgate-street and John Marshal at the Bible in Grace-church street 1700. Plain Mathematical Demonstration that according to the present Mode of Baptizing commonly used by the People called Anabaptist the Person Baptized is plunged or dipt by the hands of the Administrator even from the Crown of the Head to the very Soles of the Feet To demonstrate that a persons going â—wn into the Water hinders not his total â—mersion or Plunging by the Administrator Supppose a K to be a Staff standinâ— upright with the foot K on the bottom oâ— the River I K let h c represent the Suâ— face or upper part of the Water let a person be supposed to take hold of the Toâ— of the Staff and impel or immerge thâ— Staff towards the Earth till the head 〈◊〉 covered in the Water Tell me then you can the least particle of such staff that hath not receiv'd an Immersion 〈◊〉 plunge by the hand of such person notwithstanding its being in the Water before You may imagine infinite parallels between the surface of the Water and the Earth the least motion of the top of the Staff towards the Earth makes an Immeâ—â—sion of every particle beneath its formâ—â— parallel of Altitude The same may be said of a person to 〈◊〉 Baptized the going down into the Water is no part of the immersion That paâ—â— is effectually and really done by the Administrator and in no part Imaginary whiâ—â— I think now a Child may understand aâ—â— therefore I need not doubt a Philosopherâ—â— This may suffice to Answer the nâ—â— Objection that the Baptists act contrary to their own principles by going down 〈◊〉 to the Water themselves To the READER I Humbly beseech a Favourable Eye a Smooth Brow a Pleasant and Complacent Aspect the Abdication of Morose Animosity Preâ—â—dice Rancour Enmity and the Exercise of â—umanity Patience Self-Denial Coolness and â—edateness of Mind at least for so long or little â—â— while 'till he supposed Criminal hath proposed and pleaded his Cause made his Defence and Appeal and then being fully heard to â—â—ss Censure give Judgment and pass Senâ—â—nce impartially according to Merit or Deâ—â—erit either unto Condemnation or Vindication and Acquittal like a Righteous and â—nbyassed and not a Sufflated-Aetnean-Evoâ—â—itant-Sententious-Judge It is too Natural and hath been too Vsual â—â—r Adversaies to throw Dirt at and bespatter â—â—e another though thereby they foul their own â—â—ingers And commonly they are Lynx-eyed 〈◊〉 the discovering others Blemishes though as â—â—ind as a Bat in the Observation of their own â—â—otâ— It is Vndeniable That there is no Church or â—â—cieâ—y of People of what Denomination soever but there may be found or hath been somâ—â— whose Ignorance or Scandalous Life hath been oâ—â— may be a Reproach unto them and such who arâ— faulty may justly pass under a severe Censure but it is very unjust to condemn the Principle of any Society for the ill Practice or Ignoranâ—â— of a Few What Intolerable Reflections have been made upon the Innocent and upon a true Principle for or because of the Extravaganciâ—â— whether all were true or no which may bâ—â— questioned considering these times of Knipperdolin and John of Leyden as if aâ— that profess'd Believers Baptism were such Calvin calls them Furiosi or Madmen and most Writers contemn them as if their Principles were prodiglously Erroneous Dr. Featly on the Title-Page of his Book has the Picture of the Heads with a little more of several with Faces of such Features as renders them contemptible and as if God had not given them 〈◊〉 good shapes as other Men with design thereby to make himself admired as a Famous Oppose and Mall to that People Many unfaâ—â— Ways have many at this Day used to begâ—â— an ill Opinion of this People that what theâ— say for themselves may not be regarded On main Argument against them is That theâ— Ministers generally are no Scholars but illiteraâ—â— Tradesmen and guilty of great Impropriety 〈◊〉 Speech It is true that it is the unhappiness of â—ome to be so tho' probably we may find as Learned men among us as among others and also as â—nlearned persons amongst others as amongst us â—esides it is evident on the other hand that the â—â—eatest Scholars do not always make the greatest or best Preachers And considering the advantages of School Learning that some men have they make as great flaws as those which â—â—ey contemn though not in the same thing Where there is Grace and a Gift for preaching in some mechanick the goodness of God is the more to be admired and a man of Learning â—earing such speak well may be drawn into adâ—iration at a disappointment The graces and Gifts of God are still unlimited The Spirit â—oweth where it listeth To be short to understand the Tougues is but a humane though it 〈◊〉 a useful and ornamental Accomplishment And in those who have it not it is no defect in â—ature but an unhappy want of Education which may be where there is plentiful Grace therefore people should have a Care how they cast â—â—ntempt upon a gifted Tradesman First In this little Tract I have I hope â—oved that John and the â—â—st of the Disciples have not declared that they Plunged not Secondly That Plunging is not contrary â—â—t according to the Doctrine of Baptism and therefore the only Lawful Baptism Thirdly That as it is a Duty and Command we rightly practice it And if so Then to some it will appear that those who have Screw'd their Brains to squeeze out the Quintessence of the derivate verb Baptizo to make it a diminutive inceptive and sâ— not exceeding nay hardly amounting to so much as Rantizo have thereby so exalted their own Wits that to them the Old Lexicographers and the Learned in past Ages seem to have imposed upon ignorant posterity nay the Greeks have not understood their own tongue And aâ— this to bring the real extensive significative ordinance of Baptism to no more then a little sprinkling or pouring a little Water from the Palm of a Mans hand which they falsly call washing Tertullian Id verum quodcunque primumid adulterum quod posterius I shall add no more but beg of God tâ— open the blind Eâ—ys that they may behold 〈◊〉 Splendor of Truth and be in Love with it Mr. Sam. Young's Letter SIR BEfore your Papers go to the Press I pray you to see my next where you shall find â—â—ings done Ex professo and