we must therefore of necessity here Sophisticate the matter by some distinction though never so absurd to bleere the eyes of the Nation and stop the Clamors of those that thus persue us to whom if we say nothing but let them alone in short time as it is said of the Samaritans Act. 8. 10. when Philip preached the Lord Jesus Christ unto them that all the people from the least unto the greatest will give eare unto them and then our Kingdom is at an end for which purpose some of them have improved their skill and thinking to silence the controversie as it is here stated thus to distinguish neither absolutly affirming that they are regenerate in Baptisme nor granting that they are not but that they are in the charity of the Church only so esteemed neither are any required to beleeve them to be regenerate as an Article of their Faith but in the judgement of charity In answere to which I desire them to informe me in the ground of this their charity for if it hath no ground in the word of God which is the rule of charity It cannot be termed charity but folly and presumption so to beleeve like unto that of the wicked who beleeve they shall have peace when as there is no peace to them Isa 48. 22. for hath God any where in his word spoken or Christ promised or the Apostles taught that hee will give his Spirit to Infants to regenerate them in Baptisme surely not a word no more then he hath said that he will destroy them in hell Therefore as it would be rash and censorious for any to judge they shall be damned in regard the Lord hath no where so declared so on the otherside it must needs be great folly madnesse and presumption for any to beleeve their Regeneration in Baptisme forasmuch as the Lord hath no where so promised Therefore for shame leave off this kinde of jugling and give glory to God in acknowledgeing the truth and then with me you will say It is no more the charity of your Church to beleeve thus but the presumption yea the craft and subtiltie of the Prelates and Priest hood of your Church for their bellies sake thus to delude and seduce the people But it after all this they shall object and say That Infants Object are elected and therefore may be Baptized To that I answere that all Infants are not elected and therfore Answ all Infants ought not to be Baptised But they will reply That in regard some Infants are elected Object and none can say that this or that particular Infant is not elected therefore Baptisme must be administred to all because we may not denie the elect their priviledges for feare of giving to others that which belongs not to them To this I answere That if it be a warrantable ground for Answ us to administer Baptisme to all Insants because that some particular Infants are elected then by the same reason it will follow That Baptisme may lawfully be administred to every man and woman in the world because amongst them also we may judge that some â—â—e elected But this contradicteth the order and rule of Christ laid downe in the commission Matth. 28. 19. where he saith Gâ—e teach all Nations and Baptise them and Mark 16. 16. He that beleeveth and is Baptised shall be saved first teach them that is make them Disciples or beleevers and then Baptise them and not before Therefore this reason brought for the Baptizing of all infants because that some infants are elected must be ranked amongst other of their Sophismes before detected 2. This being granted which is not true that Baptisme is to be administred upon the elect before they manifest faith then except we could know the elect from those that are not elected we ought to administer it to none at all for we may in noe case do evill that good may come thereon Rom 3. 8. Therefore whensoever the Lord commandeth us a duty or for biddeth us any evill he alwaies prescribeth unto us some rules that in the observation thereof we may answere â—im in what he requireth of us and never for want of instructions leaves us in such straites that we cannot obey him in one but of necessity we must offend him in the other And therefore we see when he commandeth us in Mat. 7. 15. to shun and beware of false Prophets he presently directeth us how to know them from his true Ministers whom hee requireth us very highly to love and esteeme 1 Thessa 5. 12 13. And so likewise doth he in point of Baptisme not only command the duty but also appoints the persons whom he would have Baptized Mat. 28. 19. else he would come farre short of Moses 〈…〉 faithfull in all Gods house Numb 12. 7. but Christ was as faithfull as Moses Heb. 3. 2. Therfore this objection which granteth that the Lord intendeth his Baptisme only for the elect and yet layeth an absolute necessitie to administer it to all others to whom he intendeth it not is most vaine and frivolous and therefore to be rejected of all And were it possible for us to know and distinguish the elect from the other as it is not yet I would faine see these profound Clarks make it appeare by the authority of the Scripture that they might lawfully upon that ground only administer Baptisme unto them I denie it utterly and affirme that its true faith only manifested and made knowne by confession with the mouth that gives the elect admission to Baptisme Act. 8. 37. Rom. 14. 23. And thus this objection is vanished away and so I shall proceed to the second particular The manner in which Baptisme is there administred 2. which is by sprinckling or casting a little water upon the head or face of the child Baptised wherein they shew themselves as contrary to Christ as in the former particular forasmuch as the institution of Christ requireth that the whole man be dipped all ever in water For the manner of the use of water in Baptisme must be either by infusion or by dipping But Iohn the Baptist or dipper according to the Dutch Version did use the water by putting the party in the water and not by infusing or sprinkling water upon the party as is proved Mat. 3 11. Ego men baptizâ— humas en hudati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed Baptize you in water Mark 1. 8. ego men ebaptisa humas en hudatâ— I indeed have Baptized you in water also Iohn 1. 26. Acts 11. 16. All these poinâ— ouâ— a Baptisme in water but not a Baptisme with water Obj. But the word En doth somtimes signifie with as in Rev. 19 21. Kai Hoi Loipoâ— apecteathesan en teromiraia A. Never after this word Baptize which signifies to dip for if it should then it would be no sense to say dip with water Therefore either the word Baptizo must signify to sprinkle or else the word En must not
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
A TREATISE OF THE VANITY OF CHILDISH-BAPTISME WHEREIN The deficiency of the BAPTISME of the CHURCH of ENGLAND is considered in five particulars thereof AND wherein also is proved that Baptizing is Dipping and Dipping Baptizing A. R. Proverbs 4. 25. 26 27. Let thine eyes looke right on and let thine eye lids looke straight before thee Ponder the path of thy feet and let all thy waies be established Turne not to the right hand nor to the left remove thy foote from evill LONDON Printed in the yeare MDCXLII TO THE READER HAving with most serious thoughts minded divers texts of Scripture which doe evidently set out Baptisme to be an undoubted pledge from God to all the right Subjects to whom it is applyed of the free Pardon and Remission of all their Sinnes Mar. 1. 4. and 16. 16. Acts 2. 3 8. and 22. 16. 1 Pet. 3. 21. And finding also That Baptisme is designed only to Beleevers upon their making Profession of Faith and their willing submission thereunto Mat. 28. 19. Ioh. 3. 22. compared with 4. 1 2. Act. 2. 41. and 8. 12. 37 38. and 18. 8. And seeing likewise that the right Subjects are not to be meerly passive but are required and did perform therein such duties as are incompatible to all Infants and persons destitute of understanding Mat. 3. 2. 6. Mar. 1. 5. Act. 22. 16. Gal. 3. 27. Col. 2. 12. compared with 3. 1. I could not without unfaithfullnesse to God and my owne Conscience but much suspect the truth of the Baptisme which I had in my Infancie in the Church of England whereupon I diligently tryed by all good waies and meanes for satisfaction in this point yet found none But the more I tryed the more I still saw the unwarrantablenesse for the Baptizing of Infants even by the invalidity and insufficiencie of the very strongest Arguments which are and could be given by the best and ablest mainteyners therof Insomuch that at last I found it to be but only a meere devise and tradition of men and brought into the world for politique and by ends and accordingly yet continued and still defended meerely by the subtilty of humane Arts and acutenesse of mans braine Wherefore in discharge of my duty to Almighty God and to expresse my unfeined love to my Countrey men and lovers of Truth for whose best welfare I count not my life deare I am now imboldned courteous Reader to present these few lines to thy serious view introating thee as thou wilt answer it at the great day herein to lay aside all prejudice and partiality duly to weigh all things and to imbrace the naked Truth of God in the love thereof and not to respect it as it hath esteeme in the world with variable men Luk. 21. 27. Isa 40. 5. 10. and 24. 23. and 25. 8. 28. 5. 30. 26. 31. 4. 66. 15. 16. 18. but only as it hath been is and ever will be unchangeable in Jesus Christ who shortly will come and inlighten the Farth with his Glory to the discovery of things hid in darknesse to the making manifest the Counsells of mens hearts and 1 Cor. 4. 5. Psal 72. 67. Isa 2. 20. 21. 2 Tim. 4. 8. Col. 3. 4. to the praise and glory of all them that love his appearing to whose Grace and direction I commend thee Farewell Thine A. R. March 25. 1642. THE VANITY OF Childish-Baptisme And of Sprinckling or washing any part of the Body for Baptisme Briefly examined THAT Baptisme is a great Ordinance of the New Testament And that it is the duty of every true Beleever oâ— Disciple of Jesus Christ to submit thereunto cannot be denyed for Christ commands his Disciples Math. 28. 19. to goe and make Disciples all Nations Baptizing them c. And Peter exhorts generally Acts 2. 38. Repent every one of you and be Baptized But now the great Question which most concerneth us is this Whether that which is administred in the Church of England for Baptisme be the Baptisme of the New Testament or not And herein we will briefly consider these five particulars Baptisme is there Administred 1. The End for which 2. The Manner in which 3. The Power by which 4. The Ground from which 5. The Subject on which And First of the first and so in order 1. First The End for which Baptisme is there administred is to Regenerate the Infants there Baptized as may appeare by the forme of Baptisme set forth in their Lyturgie when the Infants are presented at the Font. The Minister bespeakes the Congregation thus Forasmuch as All men be conceived and borne in sinne and that our Saviour Christ saith none can enter into the Kingdome of God except he be regenerated and borne a new of water and the Holy Ghost I beseech you to call upon God the Father through our Lord Iesus Christ that of his bountifull mercy he will grant to these Children that thing which by nature they cannot have that they may be Baptized with Water and the Holy Ghost Then the Minister and People pray thus We beseech thee of thy infinite mercies that thou wilt mercifully looke upon these Children sanctifie and wash them with the holy Ghost that they being delivered from thy wrath may be received into the Arke of Christs Church and being stedfast in faith joyfull through hope and rooted in Charity c. Againe they pray thus We call upon thee for these Infants that they coming to thy Holy Baptisme may receive the remission of their sinnes by Spirituall Regeneration c. Againe in the third Prayer thus Give thy Holy Spirit to these Infants that they may be borne againe and be made Heires of everlasting salvation After this the Minister having sprinkled or cast a little water on the Childrens faces he openly forthwith without blushing saith Now seeing that these Children be regenerate and grafted into the body of Christs Congregation c. And then exhorts the people to give thanks to GOD for that it hath pleased him to regenerate the Infants with his Holy Spirit and received them for his own Children by Adoption c. And with all this agrees the Catechisme wherein the Children are appointed to be instructed after they are growne to yeares of discretion for to the Question Who gave you that name they are to answere My Godfathers and Godmothers in my Baptisme wherein I was made a member of Christ a Child of God and an inheritor of the Kingdome of Heaven If any man question the truth of this Doctrine let him take notice of these few Authors iâ—stead of many more that I could alledge which serve to justifie the same HIEROM saith The spirit of God moved upon the waters Adver Lucifer whence it is evident that Baptisme cannot be without the SPIRIT AUGUSTINE saith That in Infants Baptized the Holy Ep. 57. ad Dardanum Ghost doth dwell although they be not aware of it ZANCHIUS saith not unfitly do the Fathers teach that
De Triâ— Eloh Lib. 7. c. 1. effect of the Holy Ghost upon the waters which Moses describeth Gen. 1. to be a resemblance of that which the Holy Ghost performeth in the water of Baptisme for as there he rested upon those waters that he might cherish and prepare them for the producing of living creatures and for the Generation of all things So the Holy Ghost sits upon the waters of Baptisme and sits as it were abrood upon them and blesseth them and thence doth cherish regenerate and animate the Elect c. PETER MARTYR In Infants who by reason of their Loc. com â—â—as 4 Cap. 8. Sect. 2. tender yeares cannot beleeve the Holy Ghost supplieth the roome of Faith AUGUSTINE cited by Bishop JEVVELL Def. ch 11. saith Infants have Faith of their own because they have Baptisme the Sacrament of Faith For saith he as the Sacrament of Christs Body after a certaine manner of Speech is Christs body so Baptisme is Faith because it is the Sacrament of Faith Dr. WHITAKER Infants are purged by the Spirit Treatise of the Sacraments seeing they are in the Church and of the Church Christ sanctifieth his Church The end for which Infants are Baptized in the Church of England is to regenerate them and that they may be borne a new and accordingly it is concluded in the Catechisme and confirmed by all these Authors and divers others well knowne to our Ministers the maintainers of this doctrine That in Baptisme they receive the Holy Spirit that they are regenerate and borne a new that they are made the members of Christ the childâ—en of God and heires of the Kingdome of Heaven In answere to all which I shall say nothing but only reason this with some other of their own principles and practise and thereby I doubt not but it will appeare to all how unfaithfully they have and do delude the Nations in this particular They are regenerate and borne againe in Baptisme they are then made the members of Christ the Children of God and inheritors of the Kingdome of Heaven Why then they are all saved No not so for the Ministers twenty yeares after if the Children live so long preach Râ—generation Repentance and conversion to them and tell them that they must then be regenerate and borne againe or else they cannot enter into the Kingdome of God for without holynesse no man can see the Lord. Why but what needs this were they regenerate and borne againe in their Infancy when they were Baptized and must they yet be regenerate and born again the second time or have they lost their first generation new birth and of the children of God and members of Christ become the lâ—mbs of Satan and children of the Divell No not so neither for the Ministers of the Church of England both have will defend and maintain the Doctrin of perseverance in the Regenerate and members of Christ both against Pelagians Arminians and Papists or whosoever else shall oppose or question the same What then were they in their Baptisme regenerate and borne againe made the members of Christ and children of God c. and have they not nor can they not fall away from that estate and yet shall they not be saved will God lose his children or Christ his members doth not Christ say except a man be regenerate and borne againe he cannot enter into the Kingdome of God Ioh. 3. 5. thereby assuring us that if a man be regenerate and borne againe he shall enâ—er into the Kingdome of Heaven Here now these these learned Divines are at as great a straight to defend their proposition and to avoyd the Arminians and others consequents that will necessarily follow thereupon as their predecessors the Priests and Elders were to justifie themselves in their rejecting of the counsell of God Luke 7. 30. When Christ demanded of them whether the Baptisme of Iohn was from heaven or of men Mat. 21 25. And therefore in all likelyhood they thus reason and debate the matter amongst themselves If we should say that Infants are not regenerate and borne againe in Baptisme then our adversaries the Anabaptists as we use to terme them will say that then our forme of Baptizing of Infants before laid down together with the Testimonies of our learned Fathers to whom both in this point and divers other we are more beholding then either to Christ himselfe or to any of his Apostles are nothing but meere conceits of mans foolish braine first invented to make all the world wonder after the Beast which otherwise never had nor possibly could have bin brought to passe besides this we our selves shall be found false witnesses of God and false Prophets to the people in pronouncing before God and them and bearing them in hand all the time of our raigne over them even unto this day that God hath regenerate and begotten againe their Infants in Baptisme when there is no such matter yea and how impudent and audacious shall we be judged to be in that we have solemly given thanks to God for regenerating their Infants in Baptisme requiring the people also to joyne with us therein exhorting them not to doubt but confidently beleeve the truth thereof If now we should acknowledge that they are not regenerate and borne againe therein Moreover if we should grant that Infants are not regenerate and born againe in Baptisme then it will follow that our Church hath a false constitution not being constituted of Christians beleevers Disciples Sonnes and Daughters of God but contrariwise of persons borne in sinne dead in trespasses and sinnes the children of wrath even of such persons as we declare Infants to be before we Baptize them and then our own definition of a true visible Church in the 19 Article where it is said that every true visible Church consisteth of beleeving men and women will rise up against us and declare us not to be the true Church of Christ Againe on the other side if we shall stand to it and maintaine that they are Regenerate and borne againe in Baptisme then first it will follow that the greatest part of our preaching might very well be spared for the whole Nation are regenerate and borne againe before we preach at all unto them namely in their Baptisme And also secondly it will follow that we convert none by our Ministry and then the Seale and marke of â—ur Ministry whereby we use to prove the same true against the Brownists will utterly faile us And thirdly we shall justly be impeached as abbettors of that Popish Tenet that Sacraments convey Grace Exopere operato by the worke done And last of all it will undeniably follow as the Arminians use strongly to inferre againstus from this ground That either the whole Nation is saved or that the Children of God and members of Christ persons regenerate and borne againe may finally fall away and be damned Now Sirs by this craft yee know we have our wealth Acts 19 25.
thing most evidently knowne whereupon it must needs follow that seeing the power and authority whereby Baptisme is there administred is not from Christ but from an Antichristian Hierarchie that the Baptisme it selfe is not from Christ but from Antichrist likewise The Nonconformists themselves teach us thus to reason for although they approve the Baptisme of Infants when it is administred by themselves of their brethren yet the baptisme administred by the midwife as it was appointed in the book of Common-prayer that they repute to be nothing but a meer prophaning of the name of the Lord Why so did not the mid-wife baptise a right Subject to wit an Infant with a right Element namely with water in a right manner viz by sprinkling water on the face of the Child to a right end that is to say to regenerate the Infant and al this in the name at least as they conceive and to the service of the blessed Trinity Now seeing that in all this the mid-wife was as right as any of them why should not the baptisme administred by the mid-wife be as warrantable and good as if it were administred by any of them Moreover was not the mid-wife a Disciple and a member of the Church aswell as they yea and had she not as lawfull and as true a calling to that Office as any of them for did not the Bishop ordaine her thereunto in one case aswell as authorize them in any other case yet all this availeth nothing with these men to prove this to be the Baptisme of Christ and the reason must needs be this for there can be no other rendred by them because the Lord Jesus Christ hath no where in his word ordained and appointed any women to administer his Baptisme Nor no more hath he any where in his word authorized any men by any false power to administer his baptisme And therefore as the former were none of Christs Ordinance but a humane invention and for that cause by King JAMES justly rejected no more is the latter any of Christs Baptisme but one of Antichrists strong delusions 2 Thessal 2. 1â— and which with him shall one day goe to perdition The truth of this is seene in all Civill States wherin when the Ordinances of the same are administred by such persons as the King or State hath assigned thereunto then are they to be reputed and esteemed as the Ordinances of the State but if a stranger or any other person then such whom the King or State hath so authorized shall attempt to do any such action let him do it never so much like to that which is done by authority as some have bin found too skilfull therein yet notwithstanding he is but a counterfeit and no better then a Traytor against the King and Sâ—ate Apply we this to the present case the Lord Jesus Christ the King of Saints hath instituted and given to his Kingdome which is his Church divers ordinances for the well being thereof and amongst the rest this Ordinance of baptisme and for the administration thereof he hath given rules and precepts to his Church for the authorizing such and such persons to administer the same Now when any such person so authorized shall dip a beleever in water in the Name of the Father Sonne and holy Spirit This is to be esteemed and reputed the baptisme of Christ but when a stranger to the common-wealth of Israel by a false power shall performe any such action let him doe it never so much like and in resemblance to that which is done by the power and authority of the Lord Jesus Christ given unto his Church yet this is but a forgery or a counterfait baptisme and none of the baptisme of Christ That such counterfeits should appeare in the world for the opposing of the truth and deceiving of the people the Lord long since by the Apostle foretold 2 Tim. 3. 9. As Iannes and Iambres saith he to wit the Magicians and Sorcerers of Egypt withstood Moses so shall these withstand the truth Now Iannes and Iambres withstood Moses no otherwise then by their arts counterfaiting and resembling the signes and miracles which Moses and â—â—ron by the power of God wrought before Pharaoh for as Moses cast downe his â—od and it became a Serpent Exod. 7. 10. so likewise the Magicians and Sorcerers cast down every man his rod and they became Serpents also ver 11. 12. And Pharaohs heart was hardened just thus deales Antichrists Ministers who by the Spirit and power of Antichrist resemble and counterfait and thereby resist and oppose the Baptisme of Christ in the hands and ministry of his Servants whereby the hearts and mindes of the people are hardned and prejudiced against the same but as the Magicians Serpent was not the Ordinance of God though like unto the same No more is Antichrists Baptisme the Baptisme of Christ though never so much like thereunto And although notwithstâ—nding by this their jugling and counterfaiting they may for a season dâ—lude the people and harden their hearts agâ—iâ—st the Lord and his truth as the Magicians and Sorcerers did Pharaoh yet saith the Apostle they shall prevaile no further Moses his Serpent devoured the Magicians for their folly shall be made manifest to all men as theirs also was 2 Tim. 3. 9. Object If any object That though they received the Office of Ministry from the Bishops yet they received it from them as Elders and not as they were Lord Bishops Answ If the Bishops be lawfull Elders they must be Elders chosen by a true Church which is a Congregation constituted of Beleevers and Saints by calling Act. 2. 41. 1 Cor. 1. 2. Phil. 1. 7. Rom. 1. 7. 8. As the nineteenth Article of the doctrine of the Church of England doth also witnes whichsaith The visible Church of Christ is a Congregation of faithfull men c. now let them shew where or when such a Church made either the Bishops or any of our Priests to be Ministers or Elders by Election as the Scriptures doth testifie to be done in every Church Act. 14. 23. And as the entrance of all ordinary Offices of which we speake of necessitic presupposeth a Church by whose election they are to enter so their continuance requireth a Church wherin as in a Subject they are to subsist and to which they must minister but the unlawfulnesse of the calling of the Ministry of the Church of England in all these respects is acknowledged by many of themselves who have therefore forsaken and cast off their ministry there received of the Bishops and departed the land and became as Lay-men untill they were authorized a new by the Election and appointment of such a Congregation as they conceived to be a true Church And these were no whit inferior but for most-part did farre exceed any of their fellowes which they left behind them either in learning wisdome or godlinesse or in any other parts or guifts Nor did these men judge that inward