overwhelming the Person in Water II. That true penitent Believers are the right Subject of Baptism III. That the Ordinance of Baptism is now in being and is to continue to the End of this World I. I shall shew that Baptism must be administred by Dipping c. if we consider these four things 1. The Etymology or Signification of the Word the Holy Spirit uses to express it by 2. Those Metaphors used in Holy Scripture to represent it to our Understanding 3. From the Practice of the first Baptizers 4. From the grand Commission of our Saviour Mat. 28.19 1. From the Etymology or Signification of the Word The word Baptism is from the Greek ãâã ãâã ãâã ãâã ãâã to dipt Baptisma a Dipping from ãâã ãâã ãâã ãâã ãâã Bapto to dip plunge or drown It implieth the washing of the whole Body ãâã even such a washing as is used in Bucks where Linen iâ plunged and dipt For the native and proper signification of it is to dip into Water or to plunge under Water see Leigh's Critica Sacra It is a Metaphor taken from the use of the Dyers Vat ãâã and is such a Dipping by which the Cloth put into it is dyed and not a bare washing only from whence cometh Baptism Zepperus de Sacramentis saith ãâã ãâã ãâã ãâã ãâã Baptism ãâã vocis notationem attendere velimus vocabulum Baptismi mersionem significat in aquam c. If we will attend to the Notation of the word Baptism it signifies to dip into Water ãâã or the Act it self of Dipping and Washing From hence therefore and from the Etymology of the Word it self iâ doth appear what was the Custom of administring Baptism from the beginning Whereas now saith he we ââââther use Rantism viz. Sprinkling in the stead of Baptism which is Dipping Alstedius in his Lexicon Theologicum printed Anno 1612. ãâã 310. saith thus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Tingere lavare inficere unde deductum aliud verââââ ãâã ãâã ãâã ãâã ãâã intingere immergere maximè quidem aquâ ãâã ãâã ãâã ãâã ãâã ãâã tantum significat immergere non lavare nisi ãâã unsequenti From whence it may plainly be seen that this Learned ââââhor doth assert That Baptism is to dip plunge or ãâã whelm the Person baptized in Water And that its ââââper signification is to dip or dye and not to wash but âââây by Consequence For which he cites for his Authoââââ both Plutarch and Nazianzen as may be seen at large ãâã the Book it self Besides this is so well known that every School-boy in ãâã Greek-Grammar can tell you that ãâã ãâã ãâã ãâã ãâã bapto is ââââre rendred mergo immergo to dip to plunge or overwhelm âlso in a Greek Lexicon published and recommended to ãâã for the encrease of Knowledg by Joseph Caryll George Cokayne Ralph Vening William Dell Matthew Barker William Adderly Matthew Mead and Henry Jessey ââey tell us that the signification of ãâã ãâã ãâã ãâã ãâã is to dip ââââge or drown And in the Passive Voice ãâã ãâã ãâã ãâã ãâã ãâã to be plunged or overwhelmed And that ãâã ãâã ãâã ãâã ãâã ãâã to plunge to overwhelm to baptize to dip And in ãâã Passive Voice ãâã ãâã ãâã ãâã ãâã to be plunged to be baptized or dipped In Clavis Graecae Linguae printed at London Anno 1640. ãâã is thus rendred ãâã ãâã ãâã ãâã ãâã mergo tingo to dip ãâã dye ãâã ãâã ãâã ãâã ãâã Idem the same ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã mersio to drown and thereââââ ãâã ãâã ãâã ãâã ãâã is often rendred to dip into to drown ãâã from thence the Latins use mersus à mergo drowned ââââered or over whelmed with Water And therefore it âââsed in the New Testament for that Holy Ordinance of Baptism it being performed by dipping the whole Body of the Person baptized under Water The Learned Robertson my singular good Friend in his Thesaurus Graecae Linguae saith Baptizo mergo ãâã ãâã ãâã ãâã ãâã Intingo mergo to dye to dip plunge c. Hence saith he is Baptizo which signifies the same As also Baptismos Baptisma c. But the Greek word ãâã ãâã ãâã ãâã ãâã Rantizo he saith is aspergo to sprinkle ãâã ãâã ãâã ãâã ãâã Rontismos Aspersio Sprinkling So that you may eaââly ãâ¦ã is as much difference betwint these two Greek ãâ¦ã Baptismos and Rantismos in Greek as there is betwixt these ãâã words Dipping and Sprinkling in English and therefore surely not to be conceived to be syâââimous so as to signity the same thing I now presume from what hath been said that if the word ãâã ãâã ãâã ãâã ãâã and its Derivatives are used in all places in the New Testament where this Ordinance of Baptism is spoken of Then it will follow by an unavoidable Consequence that Dipping is the right manner of Baptizing and that Sprinkling is not Baptizing That it is so will evidently appear from an Enumeration of Particulars I will instance in some of the principal when I come to shew you what was the Practice of the first Baptizers But of that in its proper place I now come to treat of the second Particular under this Head viz. Dipping the Persons baptized into Water appears to be the right way of administring this Ordinance if we consider the Metaphors used in Holy Scripture ãâã express it by There are two I shall chiefly insist upon 1. A Burial 2. A Resurrection We are to consider that our Lord Jesus Christ hath noâ burdened us under the Gospel with a multitude of Ceremonies as it was in that Oeconomy of the Jews under the Legal Dispensation But only with some few and those very significant this being a more spiritual Dispensation As therefore the Holy Supper of our Lord in the breaking of the Bread signifies the breaking of his Body and the pouring out of the Wine the shedding of his most precious Blood and both of these in conjunction his Death 1 Cor. 11.26 For as often as you eat this Bread and drive this Cup ye do shew forth the Lord's Death till he come Even so Holy Baptism doth shew forth his Burial and direction Rom. 6.4 Therefore we are buried with him baptism into Death that like as Christ was raised up from Dead to the Glory of the Father even so we also should walk âââess of Life âow consider the Metaphor when Men are dead we ãâã them by covering the whole Body under Ground ãâã not by scattering or sprinkling a little Dust or Earth ãâã their Faces only âprinkling you know hath no resemblance to Buâââ but dipping or plunging the whole Body under Waâââ is a most express and lively representation thereof But perhaps Humane Testimonies will please you and ãâã Pastor better than Divine And therefore I shall ãâã you the Opinion of some Learned Bishops to corroborate what I say who may be supposed to understand ãâã Original as well as Mr. James The late
Arch-Bishop of Canterhury Dr. John Tillotson âââh in his Sermon upon 2 Tim. 2.19 Antiently those âho were baptized put off their Garments which signified the putting off the Body of Sin and were immersed and buried in the Water to represent the Death of Sin and then did rise up again out of the Water to signify their entrance upon a new Life and to these Customs the Apostle alludes Rom. 6.4 Also Dr. Fowler the present Bishop of Gloucester in his âook of the Scope of the Christian Religion interprets this saying of the great Apostle Rom. 6.4 as follows Christians being plunged into the Water in Baptism signifieth their undertaking and obliging themselves in a Spiritual Sense to die and be buried with Jesus Christ which Death and Burial consist in an utter renouncing and forsaking of all their Sins that so answerably to his Resurrection they may live a holy and godly Life Moreover Dr. Jer. Taylor late Bishop of Down in his Doctor Dubitantium lib. 3. cap. 4. saith thus The Custom of the Antient Church was not Sprinkling but Immersion in pursuance of the Sense of the word ãâã ãâã ãâã ãâã ãâã both in the Commandment and Example of our Blessed Saviour And this saith he agrees with the Mystery of the Sacrament it self for we are buried with him in Baptism saith the Apostle The old Man is buried and drowned iâ the Immersion under Water and when the baptized Person is lifted up from the Water it represents the Resurrection of the new Man to newness of Life To this I shall only add that other Divine Testimony oâ the Apostle Paul Col. 2.12 Buried with him in Baptism wherein also ye are risen with him through the Faith of the Operation of God who hath raised him from the Dead And shall now proceed to the third Particular viz. 3. It doth appear that Dipping is the right way of Baptizing from the Practice of the first Baptizers The first mention of this Ordinance of Holy Baptism we have in Mat. 3.1 where John the Dipper is mentioned And in ver 6. it is written And were baptized of him in Jordan confessing their Sins The Greek word there is ãâã ãâã ãâã ãâã ãâã which is in English They were dipped plunged or overwhelmed For it is from the word ãâã ãâã ãâã ãâã ãâã to dip c. as I have already shewed In the 7th Verse the word is ãâã ãâã ãâã ãâã ãâã which signifie the same In the 11th Verse ãâã ãâã ãâã ãâã ãâã to dip c. In Verse the 13th ãâã ãâã ãâã ãâã ãâã to be dipped The Word is used again in ver 14. And the same also in the Passive Voice is used in ver 16. where it is said And Jesus when he was baptized c. And the following words do make that Sense evident for when he was dipped by John in the River of Jordan it is said He went up straightway out of the Water Which implies beyond contradiction That he was in the River and over whelmed with the Water according to the proper and native signification of the word ãâã ãâã ãâã ãâã ãâã And if you will read the 5th and 6th Verses of this Chapter you will find there Multitudes thus baptized by John the Baptist or Dipper for it 's said Then went out to him Jerusalem and all Judea and all the Region round about Joran and were baptized of him in Jordan The same is also testified in that parallel place Mark 1.4 5. and the same Greek words used there as in Mat. 3. which I have above recited And in Mark 1.9 Jesus was baptized of John in Jordan The Greek is ãâã ãâã ãâã ãâã ãâã into Jordan Now what Sense would this be Jesus was sprinkled into Jordan But to say Jesus was dipt into the River of Jordan is good Sense as well as a great Truth Diodate upon Mat. 3.6 saith They were plunged in the ââder And the Assembly in their Annotations say Dipping in Jordan But because they are noted by Mr. Wells ãâã his Answer I shall forbear reciting them and proceed ãâã other Authors Cajetan saith Christ was baptized not by Sprinkling but ãâã Dipping him into the Water And Piscator on John 3.23 ãâã Baptism was administred by dipping the whole Body in âââer Mr. Mede on Titus 3.5 saith There was no such thing as Sprinkling used in Baptism in the Apostles Time nor many Ages after them It is also the Observation of that late Learned and Pious âââaister of Christ Mr. John Gosnold in his Book intituled ãâã ãâã ãâã ãâã ãâã That Mr. John Calvin up and down in his Works doth often with many others in our Days confess That the Antient manner of Baptism in the Primitive Times was by dipping the whole Body under Water And also confesseth that the Church hath assumed this Liberty to her self of using Sprinkling in the room thereof The same Author also observes That the Translators themselves never so much as once in all the New Testament renders it by Sprinkling There is another Word for that which they constantly translate to sprinkle to wit ãâã ãâã ãâã ãâã ãâã Rantizo whereby it 's evident Rantism is not Baptism Sprinkling is not Dipping Besides in all the Places that I have met with where nothing of the stress of this Controversy depends our Translators have every where rendred ãâã ãâã ãâã ãâã ãâã c. to dip for instance in Rev. 19.13 He had his Vesture dipt in Blood and in Mat. 26.23 He that dippeth his Hand with me in the Dish Luke 16.24 That he may dip the Tip of his Finger in later And in John 13.26 it is twice used ãâã ãâã ãâã ãâã ãâã dipped ãâã ãâã ãâã ãâã ãâã and when he had dipped Jesus answered He it is to whom I shall give a Sop when I have dipped it And when he had dipped the Sop he gave it to Judas ââeariot c. Moreover if we will but consider the Places where this Holy Ordinance was administred by the first Baptizers it will greatly elucidate this Truth For it was not practised in the Temple nor in their Synagogues nor yet in private Houses in which it might have been done more commodiously if sprinkling a ãâã Drops of Water upon their Faces would have sufficed But they baptized in the River of Jordan and other Places where there was much Water because plunging the whole Body under Water did require it In John 3.23 And John also ãâã ãâã ãâã ãâã ãâã was dipping in Enon near to Salim because there was ãâã Water there and they came and were ãâã ãâã ãâã ãâã ãâã dipped Now here we have the Reason given why Jâââ baptized in this place i. e. Because there was much Water But if he had not plunged them into the Water but onââ sprinkled them with a few Drops thereof this Reason ãâã been without Foundation For as Cornelius à Lapide ãâã serves A very little Water would have served to have sprinkled Thousands But their manner of baptizing being to dip
the whole Body under Water therefore much Water was necessary thereunto without which ãâã Act of Baptizing could not be performed Now altho T. J. hath trampled upon our Reasons offered in justification of this Practice I hope he will not make so bold with the Spirit 's Testimony as to contradict the Reason he hath given in the Text under Consideration Thus you see that John who was the first Baptizers and sent of God to dip Persons in Water as the beginning of the Gospel and to prepare Christ's Way before him ãâã Joh. 1.33 He that sent me ãâã ãâã ãâã ãâã ãâã to dip plunge ãâã overwhelm in Water meaning God the Father Where ever there is mention made of his Baptizing the same Words are used either Bapto or its derivatives If we observe what is said of our Saviour's Baptizing tho Jesus himself did not baptize in his own Person but by his Disciples in every place the same Word ãâã used as John 3.22 ãâã ãâã ãâã ãâã ãâã Also John 4.1 2. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã which all signify to dip to be dipped c. To proceed to the Practice of the Apostles and chief Ministers of the Gospel after our Lord's Resurrection we shall find the same Word used as above in every place where there is mention made of their Baptizing The first Instance is in Acts 2.41 Then they that gladly âââved his Word were baptized the word is ãâã ãâã ãâã ãâã ãâã In Acts 8.12 it is also from the same word ãâã ãâã ãâã ãâã ãâã ãâã were dipped both Men and Women And in Acts 8.38 39. ãâã ãâã ãâã ãâã ãâã And he dipped him It is here to be observed that the Administrator Phiâââ as well as the Eunuch went both down into the Water which had been needless if Sprinkling would have serââd the âârn And when they came there it 's said He ââââzed him i. e. dipt him And then it 's further said ââây came up out of the Water not from the Side or Surface ãâã it as Mr. James would insinuate by distinguishing beââeen from and out of for here it is said expresly they ãâã up out of the Water Also in Acts 10.48 ãâã ãâã ãâã ãâã ãâã to be dipped c. To be short There is you see an Account that John the ââptist Christ by his Disciples when upon Earth and ãâã Apostles after his Resurrection did all of them practise ãâã Holy Ordinance of Baptism by dipping or plunging ãâã Persons baptized into the Water I will add to this the Testimony of Mr. Dan. Rogers None of old were wont to be sprinkled And saith he I confess my self unconvinced by demonstration of Scripture for Infants sprinkling And further in his Treatise of the two Sacraments Part 1. Chap. 5. he hath these words It ought to be the Church's Part to cleave to the Institution which is Dipping And that he betrays the Church whose Officer he is to a disordered Error if he cleave not to the Institution which is to dip And this leads me to the 4th Particular namely That ãâã will appear that Dipping is the right way of Baptizing ãâã we consider that grand Commission of our Saviour Mat. 28.19 the Greek word is ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã to dip And being given here by way of Precept it is Dipping them But seeing I have already explained the signification of the Greek words by which Baptism is signified even to tediousness both to my self and you I shall insist no longer upon it As also because I am of Opinion that the Gospel of Matthew was written in Hebrew according to Jerom's Testimony and the Opinion I think of most Learned Men. I shall therefore give you the words so far as they concern our Purpose under this Head as they are in that Language in which I am sure it was spoken if not written It is ãâã ãâã ãâã ãâã ãâã vetabelu Otam and dip ye them The Root is Tabal which is the third Person Singular in the Preterperfect Tense and signifies he dipped And is so rendred in many places in Holy Scripture particularly in 2 Kings 5.15 where speaking of Naaman the Syrian it is said He dipped himself in Jordan seven times and was clean In Mat. 3.6 you have the same Word again in the Passive Voice which must be rendred in English and were dipped of him in Jordan And in Ver. 16. you have the same Root again as it is there applied to our Saviour And Jesus when he was dipped went up straightway out of the Water Also in John 3.22 23. the same Word is used And in John 4.1 2. it is the same in that Hebrew New Testament of Mr. Robertson's who was certainly one of the most Learned Hebricians our Age hath afforded I might add to this the Testimony of the Dutch Translators who call John the Baptist Johannes de Dooper John the Dipper and in this Commission de selve dopende dipping them And if our Translators had generally where that Word had occurred turned it into English as they have into Dutch they had saved me and others the trouble Now if all this will not suffice I know not what will However I will make Mr. James one generous Offer That if he can shew me where our Translators have in any one place rendred Baptizo to sprinkle or è contra have rendred Rantizo to dip in the New Testament I will grant him the Cause And I do hope if he cannot do it he will own that we are in the right O what a Tyrant Custom is that dares stand up and contradict a thing that is so evident in it self so agreeable to the Reason of the Ordinance to the Etymology of the Word and that from the Pens of our Adversaries and to the use of the Phrase and Expression in Holy Scripture to the Commission of our Lord to the Doctrine and Practice of the first Baptizers both before and after our Saviour's Resurrection and the manner of planting the Primitive Churches Notwithstanding all this I say Custom in a wrong âay makes Men bold to oppose the right Way altho ââey acknowledg it is the best In things civil and indifferent I can be content that ââstom should be my Guide but not in the Matter of ââdinances and things Sacred the Rule of which lies in ãâã Institution which we are strictly to observe and is ãâã in the Power of our Liberty or Choice either to use ãâã refuse For that Blessing which attends the Use thereââââ is annexed unto our Conformity to the Rule and Instiâââion see Mat. 28.20 But to proceed to the second General Head II. That true Penitent Believers are the right Subject of Baptism I shall make it good by doing these three things 1st By examining who John the Baptist who was the ãâã Baptizer did admit to his Baptism 2ly Who our Saviour commanded to be baptized in ãâã grand Commission Mat. 28. âly Who it was practised upon by
peteret baptisnum intelligeret quid sit baptizari None of old Time were wont to be baptized but in a grown Age and who desired it themselves and understood what it was to be baptized Erasmus in his Annotations on the Eâistle to the Romans affirms That baptizing of Children was not in use in Paul's Time And Dr. Field in his learned Treatise of the Church pag. 729. affirms That many very antiently who were born of Christian Parents put off their Baptism a long Time insomuch as some were elected Bishops before they were baptized As we read saith he of Aââbrose c. The Learned Bossuet speaking of the manner of administring Baptism saith We never read in the Scripture that any were baptized otherwise than by Immersion And we are able to prove from the Acts of Councils and antient Rituals that every-where in the whole Church throughout the World for the space of 1300 Years Baptism was never administred but by Dipping except only in Cases of Necessity And Bellarmine saith Infant-Baptism is called an Apostolical Tradition not written because it is not found written in any Apostolical Book Tom. 1. lib. 4. cap. 2. Where by the way I shall note That if a Man of his Parts and Learning could not find it there I believe others will have as little Success in their search after it And it had been his Interest to have proved it from Scripture as much as any because ãâã say a greater stress upon ãâã than ãâã and these of his Religion for they assert it to be necessary ãâã ââation Let Mr. Jaââ know we do not bring the Testimonies of Hurâ he Writers because we think the Holy Scriptures ãâã to justify our Cause For I may say with Tertullian Lib. contra Hermogenem Adoro Scripturae pleâitudiââ c. I adore the Fuluess of the Scripture let âââgexes shew that it is written But to satisfy the World that we are not singular in our Judgments about these Matters as also to obviate an Objection of your Pastor who tells us in his last Trease Pag. 20 That at the rate some Baptists write and ãâã report the Words of the Learned they would perâââ swade silly People all the Learned Men were almost ãâã Anabaptists and ãâã ãâã ãâã ãâã ãâã self-condemned being ãâã as they are in Opinion though of a contrary Practice I answer That although they are of a contrary Practice I hope that can be no Bar to us from reciting their words in favour of our Opinion For Firmum est ãâã prohationis quod ab ipso adversario sumitur ut veritas ãâã ipsis inimicis veritatis probetur It is a forcible kind of Proof which is taken from the Adversary himself when âe Truth is proved from them that oppose the Truth ând I have herein followed the Counsel of Lactantius ãâã 1. c. 6. Eos suorum Testimouiââ revincere c. To convince âhem by their own Testimonies which is the strongest Conviction that may be As it is truly said by Chrysostom Tunc illos maxime revinââus cum suorum in eos dicta retorquemus We do most ârcibly convince them when we can retort their own âyings against them And therefore as Lactantius de vera sapientia cap. 12. faith Satis firmum Testimonium ad probandum veritatem quod ab ipsis perhibetur inimieis That is a sound Argument for the proving of the Truth which is setched from the Enemies of the Truth Yea suppose it were but weak in it self yet it hath great weight against him that brings it For as the Roman Orator observes in the like Case Tuum Testimonium quod in alienare leve est in tua quoniam contra te est gravissinum esse debet Thy Testimony which is but light and frivolous in another Man's Cause yet is weighty in thine own when it is against thy self Now I fancy that the Reason why Mr. James would not have us urge the Testimonies of the Learned for fear of shewing how contradictory some of their Opinions have been to their Practices is lest in so doing he also should be found to be ãâã ãâã ãâã ãâã ãâã condemned of himself and that in many places of his Book particularly when he brings a Poet to prove that Christ was not baptized by Dipping And in Pag. 20. he saith I would fain know who can prove our Lord Jesus Christ was dipped or plunged in his Baptism or any of those baptized Ones spoken of in the New Testament were so dipped or plunged I will give you the Opinion of some Learned Men upon it in this very Place altho I have said sufficient to it elsewhere and then shew you how Mr. James is condemned by his own Pen. Now if any one saith Maldonate ask why the Evangelists use the Word of Ascending c. It was because Christ ascended or went up out of the Water in the which he had been dipt or drowned Lucas Brugensis saith upon the Place Matth. 3.16 Christ descended into the River after the manner oâ others that were baptized as deep as his Thighs oâ his Navel for the rest of his Body was dipt by Johâ and not sprinkled only with Water And the Learned Cajetan tells us upon the Place Christ ascended out of the Water therefore Christ was baptized by John not by Sprinkling nor by pouring Wateâ upon him but by Immersion that is by dipping oâ plunging in the Water Many more Testimonies might be brought from Men ãâã use Rantism instead of Baptism but that I have alââ exceeded my first Intention But I shall now shew ãâã that Mr. James like the rest of those I have quoââ hath contradicted himself For in the same 20th ãâã of his Book where he vapours so mightily and âenges us to prove that Christ or any others were ââized by Dipping as you have seen above yet preâây he tells us That Baptism was oft performed by âping I gainsay not And in the very next Page he ãâã I do not produce these Testimonies as tho I would ââtain that our Lord Jesus was not dipped It seems ãâã Conscience began to check him whilst he was writâââ And again in Pag. 25. Who speaks against the Antiâity of Dipping I thought Mr. James had But he goes ãâã Dipping there might be in Christ's Time and that the ãâã way of Baptizing Very well then it seems we praââââ the most Antient and the best Way of Baptizing Mr. James's Acknowledgment And himself doth praââââ the contrary and therefore must needs be self-conââed as practising the worst Way especially if he ãâã consider That there is neither Precept nor Precedent ãâã Infant-Sprinkling in all the Word of God But to close this Head I am upon If this be true that ãâã of the Apostles nor first Ministers of the Gospel ãâã ever practise the Sprinkling of Infants there must ãâã some good Reason why they did it not And the best ãâã think of is because Christ had not commanded them ãâã do But on the contrary
AN âPISTLE Concerning BAPTISM âââasionally written upon the sight of two Treatises published by THOMAS JAMES âââcher of a Presbyterian Congregation at Ashford in Kent Who hath reflected upon the Baptized Christians WILLIAM RVSSEL Medicinae Doctor Academiae Cantabrigiensis Lover of Primitive Christianity ãâã for the old Paths where is the good Way and walk therein and ye shall ãâã rest for your Souls Jer. 6.16 London Printed in the Year 1696. ãâã those Inhabitants of Ashford and the adjacent Parishes who attend upon the Ministry of Mr. Thomas James THE Occasion of my writing this Epistle to you at this time ariseth from the Consideration of two Books written by T. J. The one intituled Spira's Despair revived The other called A Vindication of that Part of it which is ââed by the Anabaptists c. which is a pretended Anââo a Book written by J. W. in Answer to his first ãâã c. the latter of which he dedicates to you ãâã which Book he brings you in as Parties with him in ââderacy against that People as making you to have âââal if not a greater Interest than him in that Paââââar he hath raised against them ãâã seeing it hath pleased God by his good Providence to put it into the Hearts of our King and both ââââs of Parliament to give us the free Exercise of our ââââon by Law which we esteem as a great Mercy ãâã a wonder to me to read such scurrilous and reââââful Language against those of our Perswasion and âââore for that it proceeds from one who is himself a ââââer from the established Religion of the Land and ââââther of a Presbyterian Congregation And to find ââââublishing to the World that the Inhabitants of Ashford and divers other Parishes did join issue with him in ââââng it seems to bespeak but little Sense of the Goodââââ God and of our Rulers in the Liberty you enjoy ãâã whereas those Ministers that are of the Episcopal ââââision do give us civil Treatment and do not conââââ themselves to disturb our Peace and Quiet much less ââââoach and abuse us I was considering what should move Mr. Thomas James to act as he hath done And at last I concluded it must certainly proceed from that very Spirit and Principle of the first Founder of your Sect Mr. John Calvin who burnt the Books of Servetus a Learned Baptist and afterwards perswaded the Magistrates of Geneva to burn him alive Which Sentence was executeâ upon him as Castellio testifies who was a Contemporary with him in these words Michael Servetus was burn alive for his Opinion at Geneva Anno 1553 upon the 27th day of October And yet as one well observes Mr. Calvin did acknowledg this of him That he was a Learned and a Charitable Man Notwithstanding this he wrote a Book to justify theâ putting him to death as a Man whose Books were full ãâã Errors Which Book was sufficiently confuted by tââ Learned Castellio where he also shews that the Reason ãâã Calvin procured his Death was this lest the excelleââ Parts and Learning of Servetus should have eclipsed ãâã Glory of Calvin and prevented him from being the ãâã of a Party And yet Castellio was not a Baptist Now if Mr. James should have imbibed the same perââcuting Principles it is no wonder to find so much Rancââ of Spirit appear in him against the Baptists in our Day as he hath expressed in these two Treatises I speak ãâã this as if I meant to accuse the whole Party for ãâã know that divers of them are meliorated and have manifested themselves to be Men of better and more peaceaâââ Principles But seeing there are some young Men of another mind I thought it not amiss to give you a Cauââââ against it remembring what an honest old Presbyterâââ Minister said once to some others of his Brethren ãâã met to ordain three young Ministers who had declaâââ themselves for this persecuting Principle saith he ãâã will have no hand in their Ordination for there ãâã Firebrands enough in the World already and ãâã please God I will have no hand in sending more ãâã such as they are enough to set the World in a Flaââ where-ever they come And I fear your young Man may be of that number ãâã pray let me ask you a few civil Questions which I deâââ you to propound to him and do you demand of him ââticular and distinct Answers thereunto 1. Whether Mr. James doth not believe the Episcopal Church of England to be a true Church and their Teachers to be true Ministers 2. Whether he doth not own their Baptism and Ordination to be true and valid 3. Whether he doth not think it lawful for you to go to their publick Worship and attend upon their Ministry in their Parochial Assemblies rather than suffer Imprisonment and the loss of your Estates And if this be so Then 4. what can be the Motive to excite Thomas ââmes to keep up a Separation from the established Church ãâã England now in a Time of Peace unless it be to get ãâã better livelihood for himself than he could otherwise ââain 5. Whether the fear of losing some of his Auditors or ââing hindred from an increase of their Number by which his Income might be diminished might not be ââe great Motive which excited him to such a foolish way ãâã scribling against the Baptists 6. Whether it doth not therefore highly concern you ãâã make a diligent Enquiry into the Word of God and exââne his Doctrines thereby that you may see whether âây agree with the Doctrine and Practice of the Apostles ââd Primitive Christians lest you should be cheated both ãâã your Money and of your Souls Now Sirs if a prejudicate Opinion doth not interpose ãâã âoubt not but it may be said of you as of those in Acts ââ 48 ãâã ãâã ãâã ãâã ãâã you are disposed to eternal Life ââed then there will be some hope you will give credit to ââe Authority of God in the Gospel of his dear Son ââd be willing to learn what may be taught you Had not Mr. James opposed us in the Point of Holy Baptism I had not concerned my self with him believing he ãâã sufficiently confuted about his Calumnies against our friends at Ashford by another hand I shall therefore for the sake of Truth use my endeavour to elucidate the Point in controversy that you may ââre a more clear and distinct knowledg of it Neither you nor your Teacher ought to think it below ãâã to be instructed in any Gospel-Truth but receive it ãâã meekness and humility and be thankful to them that ãâã take the pains to do it For Apollos who was a great Preacher and a Man mighty in the Holy Scriptures did not disdain that a Woman should instruct him in the Way of God more perfectly Acts 18.24 25 26. And for your better understanding the Point in Controversy I shall do these three things I. Shew you that Baptism is to be administred by Dipping Plunging or
Salt in the Child's ââth as they also do and give this Reason for it ãâã his Words may be with Grace seasoned with Salt And where is it forbidden to baptize your Cattle ãâã yet how ridiculous would it be so to do But perhaps ãâã James may pretend Scripture for it from his Interââtion of 1 Corinth 10.2 For all their Cattle of âich they left not a Hoof behind were under the Cloud ãâã all passed through the Sea and were all baptized unto Moses ãâã the Cloud and in the Sea The Word is ãâã ãâã ãâã ãâã ãâã âich he leaves to Mr. Wells to interpret And I pray ask ãâã if this Word as here used in the passive Form may ãâã be read thus And they were all overwhelmed unto ãâã as they must needs be when the Cloud covered them ãâã the Waters were a Wall to them on the Right-hand ââon the left So that you see here is the same Ground âonclude their Cattle were all baptized as well as their ãâã Children But if the Word had been translated ââââwhelmed who could have dreamt of a Baptism from ãâã Place But Mr. James will have it that there was a Multitude ãâã Children baptized by Moses and that it was done by ââinkling also through the dropping of the Cloud and ãâã dashing of the Waters and that many learned Men âââbt not of it but hath not quoted one of them I am ãâã the Dutch Translators who were Presbyterians read ãâã thus Ende alle in Mosen Gedoopt Zin And they were ââââdipt unto Moses And all learned Men do tell us when ãâã speak as Scholars that ãâã ãâã ãâã ãâã ãâã is mergo immergo ãâã how it comes to lose its Signification in this one ãâã I cannot imagine But I pray ask Mr. James these few things 1. Who told him there was Water in that Cloud For the Epistle of Jude ver 12. we read of Clouds without Water and we must remember that this Cloud ãâã Miracle 2. If it had Water who told him that it droppeâ the Children of Israel whilest they past through ãâã Sea His ipse dixit will not do where the Scriââ silent 3. How came he to know that the Waters dashâ them I cannot suppose that he was present to ãâã And if it be nowhere written 't is but an imprââ Guess But to leave off these trisling Fancies of Mr. James us see how it is written Exod. 14.21 The Lââd the Sea dry Land and the Waters were divided Ver. 22. And the Children of Israel went into the midst Sea upon the dry Ground and the Waters were a Wall unto on their Right-hand and on their Left Ver. 29. And they walked upon dry Land in the midst Sea Chap. 15.8 The Waters were gathered together Flood stood upright as an Heap and the Depths were coâââ in the Heart of the Sea Psalm 106.9 He rebuked the Red-sea also and it waââed up so he led them through the Depths as through the âââderness Thus you see here is not one Word of Sprinkling of dashing the Water upon them As to the Cloud was no common Cloud but a Cloud that did constâ attend them in their passage through the Wilderness Exod. 13.21 22. And the Lord went before them by Dâââ Pillar of a Cloud c. He took not away the Pillar of Cloud by day nor the Pillar of Fire by night from ãâã the People See also Numb 14.14 Now if the Wâââ were a Wall on each side and the Cloud covered thâ then they must need be overwhelmed Psalm 105. He spread a Cloud for a Covering and Fire to give Light ãâã Night But not one Word of this Cloud 's having Watââ it nor of its dropping upon them What Cause have to be cautious how you admit any thing for Truth upon Credit of your Teacher who can allow himself the ââberty to talk at this loose Rate about sacred thiâ Besides if this he to be understood of Baptism as an Oâ ãâã according to the Use of the Word in the New ãâã then I affirm according to Mr. James's ãâã if their Infants were baptized all their Cattle ââwise baptized But I hope he will be ashamed ãâã at such an Exposition for besides all other Abâââ that attend it Moses is hereby made the first âââer and not John the Baptist But I shall leave this ãâã to the third and last general Head That the Ordinance of Baptism is now in being ãâã is to continue to the End of the World ãâã 28.20 Teaching them to observe all things whatââ have commanded you and lo I am with you alway even ãâã End of the World ãâã this Ordinance of Baptism in Water being one ââe things he hath commanded as in the Words âââing then the Apostles were to teach all the sucâââ Churches to observe it they being to teach them âââe all things he had commanded them and to ãâã also the Promise of Christ's Presence is annexed until ãâã of the World The Ordinance it self is therefore âââinue till that time ãâã ââdes it was the Care of the Apostles not only to ãâã that present Age the Will of Christ but also to ãâã it continued to succeeding Ages see 2 Tim. 2.2 ãâã Charge here to Timothy is The things which thou hast ãâã of me among many Witnesses the same commit thou to faithââ who shall be able to teach others also And our Lord ãâã to those faithful ones in Thyatyra Rev. 2.24 25. ãâã put upon you none other Burden But that which ye have ãâã hold fast till I come ãâã seeing we differ not about its Duration although ãâã about the Subjects and the right Manner of adââring the same I shall add no more upon this Head ãâã been concerned with another sort of People I should ãâã thought my self obliged to have insisted more largely ãâã it ãâã beseech you consider what I have said for it is in ãâã Love to your Precious Souls that you may no longer be deceived by false Teachers who handle ãâã of God deceitfully But that you may come to ãâã the true Doctrine of the Gospel and imbrace ãâã which was once delivered to the Saints whââ first spoken by the Lord himself and confirme ãâã and Wonders and divers Miracles and Gifts oâ Spirit according to his own Will For there is but one Law-giver to the Churââ him who is able to save and to destroy Heâ all things whatsoever he hath said unto you Footsteps of the primitive and Apostolick Churââ that is the right Path and the good old Way ãâã in and ye shall find rest for your Souls Comâ the Word that Christ hath spoken that shall the last Day The Lord help every one of joy the Light of the Glorious Gospel to be foââ thereunto that so we may receive that blesled Well done good and faithful Servant enter thou into thy Lord. FINIS