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
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
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
ipsum baptiâ—â—ndi verbum mergere significat mergendi â—â—um veteri Ecclesiae observatum fuisse constat English thus But whether he that is baptiâ—â—d may be dipt all over or wholly plunged â—â—d that thrice or once or whether Water being poured on he be sprinkled only it matters â—â—ry little but that ought to be left free to 〈◊〉 Churches according to the diversity of Reâ—â—ns or Countries Although also the Word it self of Bapâ—â—ing signifies to Dip and it is manifest â—â—at the Rite of Dipping hath been obâ—â—ved by the Ancient Church The forâ—â—er Period is Sua fert Opinio his Opinion or Think so and is the Matter in â—â—spute The latter his positive Assertion 〈◊〉 the Primitive Mode of Baptism according to our Saviour's Institution Mat. 28. 〈◊〉 Go ye therefore and teach all Nations â—â—tizing them c. which ought to take â—â—ace with the Exclusion of all other Modes And his true Assertion of the Primitive Practice and Example and I should say Command leaves no room for his Opinion of Indifferency in the Matter Especially we may judge so since we find him upon solid Grounds employing his worthy and in many things unerring Pen in the use of that so much decry'd contemn'd and ridicul'd by your self recounted and so accounted in your Second New-years-Gift Pag. 22. way of arguing used by the Anabaptists See Calvin's Inst cap. 17. fol. 509. of the Lord Supper § 50. Tertio cur de pane simpliciter dixit ut ederent de calice ut omnes biberent Acsi Satanae calliditati ex destinatâ— occurrere voluisset Imò qua id fiducia hodâ— usurpant ut plebeculae symbolum Christi Corporâ— distribuant si nullum habent Domini vel Man datum vel Exemplum Why did our Lord sâ— plainly that they should eat of the Bread and thâ—â— they should all drink of the Cup As if it haâ— been his Pleasure and Design to meet with and oppose the Subtilty of Satan Yea with what confidence at this day do they usurp thâ—â— thing that they should distribute to the poor people the Sign of Christ's Body if they have neither thâ— Lord's Precept nor Example Thus far Calvinâ— And this occasioned by their cutting the Sacrament of the Lord's Supper shorter or taking away what they thought was superfluous in the Institution administring the Sacrament in one kind only to wit the Bread and with-holding the Cup from the People â—rguing that the Bread was the Body of Christ and therefore that the Blood must â—eeds be there by way of Concomitanâ—y So that receiving one they received â—oth Calven tells them There 's no Preâ—ept nor Example for this The Argument was good and of like weight is it against those who add to or diminish from â—e other institution of Baptism either as 〈◊〉 Matter Manner or Subject In your opinion a little Water to sprinkle may â—rve to represent all the things signified by Baptism to wit the word it self Dipâ—ng which is clearly another thing Washing Death Burial Resurrection â—tting on of Christ overwhelmed with â—flictions a being filled with the Spirit c. â—ll which are plentiful expressions and significations That I may speak after Calvin Our Saviour did as it were of set purpose obâ—â—ate the subtilty of Satan in the error of â—rinkling instead of Baptism in being â—â—mself an example of going down into the River where was plenty of Water therein he was Baptized or Dipt whereby was fully represented all things without diminution But perhaps you may say Quoâ— sum haec To what end is all this Have wâ—â— not had enough of this already Perhapâ— you have But since I have gone thus faâ— and farther then I thought for at first 〈◊〉 for a Hundred in for a Thousand I aâ—â— minded to run the hazard of the best paâ—â— of my Stock therefore beg your patience and entreat you to get your bags ready fâ—â— in a little time Deo volente I will pay you all Now it will be convenient to walk baâ—â— and over-hall part of the Thread already spun to see whether I can mend it Lâ—â— me say something among the rest of the Quality of the Subject to be baptized I must to the Catechism for I find 〈◊〉 least that he must be a Catecheumen Sâ—â— Berchetus before By Baptism we do 〈◊〉 it were enter into the Church Tâ—â— Church of Christ is built up of liveâ— Stones upon the Living Stone and Roâ—â— Christ 1 Peter 2.4 5. The Life oâ—â— Christian is Faith the just shall live by 〈◊〉 Faith Hab. 2.4 John 17.3 This 〈◊〉 Life Eternal that they might know thee 〈◊〉 only true God and Jesus Christ whom thâ— hast sent This knowledge of God aâ— and Christ is by faith only what is not 〈◊〉 Faith is sin All Acts of Religious wâ—â—ship ought to be in Faith which is the â—rue knowledge of God in Christ Baptism â—s a part of Religious Worship therefore 〈◊〉 ought to be performed with Faith by â—he Subject There is Confession with the Mouth Rom. 10.9 If thou shalt confess with by Mouth the Lord Jesus and shalt believe in â—â—â—e heart that God hath raised him from the â—ead thou shalt be saved Faith which is â—er joyned with repentance and confession qualifies for Baptism and Baptism â—â—r a Regular admission to Communion at â—he Lords Table in a True Regular Viâ—ble Church It is true also that Believers and Elect Children do first belong to â—he Invisible Catholick Church before â—ea and if they should never be joyned 〈◊〉 a Visible Church But that is not our â—usiness to discourse of our business is â—ith a Visible Church which admits of â—one but such as make an Audible and â—isible Profession of Faith which in Chariâ—y may be judged Real For man knoweth â—t the heart The next in the Catechism 〈◊〉 For it is Testified to us that God is willing 〈◊〉 place us who otherwise are Strangers with â—â—ose of his own house Testified to us Can this be meant to a â—abe or babes that have Eyes and see not â—ars but hear not neither do they understand No it cannot be therefore the proper Subject must be a Believer Youngâ— or Older who otherwise are Strangeâ— that is being without Faith for thâ— are we Strangers to the Common-wealth of Israel That God is willing to place 〈◊〉 with those of his own House which is 〈◊〉 Church We are to know God's will thâ—â— before our Admission or Orderly Reception into his Visible Church for of the Invisiâ—â— in respect of Election we were Member before In short all the Representationsâ— Baptism that can be reckoned up are no 〈◊〉 presentations to a Babe that hath no Understanding of Things done or said Neither indeed is any thing in a Catechiâ—â— significant but to such who have a comâ—â—tent Understanding and so some ground 〈◊〉 Hope that as they understand Things Gâ—â— will work Faith to believe them Theâ—â—fore since no Man can find out a reason 〈◊〉 cause in the Creature why a Creature
〈◊〉 of Understanding and Reason should hâ—â— an Act of Religious Worship performed 〈◊〉 to him which is proper for himself to â—â—lieve desire and act and that also wherâ—â— is performed by another for him that Acâ—â— confessedly by the Person so acting that 〈◊〉 of no profit or advantage at all to such Câ—â—ture without his future concurrence in 〈◊〉 approbation and belief of the things done â—nd required What can enforce the perâ—â—rming of that Act but the sole Authority 〈◊〉 four only Law-giver the Lord Jesus Christ which whether it be his Law that Infants â—â—ould be Baptized I shall by and by conâ—â—der Only by the way passing by â—any things that might be said from the â—atechism besides I shall make a Collection from the Greek Word whereby Baptism is signified of the import thereof as â—â—e Author gives it viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eo â—â—od non submersi in aqua perpetuo simus sed â—ntum puncto temporis quasi in aliquod sepulâ—rum subimus ut statim ex eo emergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and more often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submerâ—â—s quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui est in profundo profunâ—â—s A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundum ima pars imus â—â—rges à quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in profundum jacio demergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subimus c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—nitus ingredior me abdo c. hîc verò sigâ—ficat demergo vel submergo itemque submerâ—â—r Latine in profundum defigo à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deorsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figo unde dicitur â—â—l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum occidit aut se abâ—â—t vel descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub terram c. â—ontra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emerso sursum proâ—â—o vel erumpo e profundo usque ad superficiem aquae erumpo Item orior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sursum What more different from sprinkling than all this which is brought to signifie Baptism and in that Death going down into the Grave and Resurrection or Coming out again Here are a plentiful number of Words and more might have been mentioned from the same Author signifying dipping plunging casting yea sixing momento temporis tamen in baptismo to the Bottom into the Deep the lowest part A going down under hiding Again a rising up a coming forth a breaking out a breaking out from the Deep to the upper part of the Water Call this sprinking if you can If not sprinkling then dipping if dipping then a plain Representation of Death Burial and Resurrection as aforesaid according to the Design Property Practice and Example of the primitive Institution I might bring in more Authors who give a plain and plentiful Testimony against their own practice but these may suffice there being in your own Opinion more than enough Now a Word or two about the Covenant with Abraham and the Sign of it Circumcision Gen. 12. Now the Lord had said unto Abraham get thee out of thy Countrey and from thy kindred and from thy Fathers house unto a Land that I will shew thee And I will make of thee a great Nation and I will bless thee and make thy Name great and thou shalt be a blessing And I will bless them that bless thee and curse him that curseth thee and in thee shall all the Families of the Earth be blessed Chap. 13. v. 14 c. And the Lord said unto Abraham All the Land which thou seest to thee will I give it and to thy seed for ever And I will make thy seed as the Dust of the Earth so that if a Man can number the Dust of the Earth then shall thy seed also be numbred Arise walk through the Land in the length of it and in the breadth of it for I will give it unto thee Chap. 15.4 5 6. A Son promised and the multpilication of his Seed And he believed in the Lord and he counted it to him for Righteousness Chap. 17.2 I will make my covenant between me and thee and I will multiply thee exceedingly v. 10. This is my Covenant which ye shall keep between me and you and thy seed after thee every Man child among you shall be circumcised And ye shall circumcise the flesh of your Foreskin and it shall be a Token of the Covenant between me and you And he that is eight days old shall be circumcised among you every Man-child in your Generations he that is born in the House â—â— bought with Money of any Stranger which iâ— not of thy seed must needs be circumcised and my Covenant shall be in your Fleshâ— c. Here was Abraham's Call from his own Country c. and a promise of another Earthly Country and the multiplication of his Seed that were to possess that Countrey there was no other exprest that Earthly and Corporal though thereby Abraham the Father of the Faithful understood the Promise of the spiritual Seeâ— and heavenly Canaan also and Abraham believed c. Rom. 4.11 Circumcision was called a Seal of the Righteousness of Faith in respect of Abraham whâ— actually believed the Promise which was as a Writing or Evidence to which thâ— Seal was put and the Promise being that he should become a great Nation and â— separate and chosen People distinct from aother Nations God was pleased to command that Circumcision should be a Seaâ— of his Covenant with Abraham in thâ— flesh of all that made up the Body of that Nation Every Male child born in the House or bought with Money We read not that Faith was a Praerequisite to the Admission of any to the Sign or Seal of Circumcision The Master buys the Servant is circumcised Circumcision was restrained to Abraham and his Seed and the Retainers to their Families as they were to be a distinct and separate Nation and National Church differing in that indelible Character and External Worship from all others It hath pleased God that they above all People of the World should have a distinct Character that they should be known above all People of the World however scattered I deny not but Circumcision had its spiritual Signification to all the Faithful in that Nation but what was commanded them was binding to no People of the World besides tho' they were Believers Job and Cornelius were not circumcised We need not go the Old Testament for a Gospel Institution In the Institution of Baptism by our great Law-giver Christ Jesus The Command was Go teach all Nations baptizing No such Command preceded Circucision Mark 16.16 He that shall believe and be baptized shall be saved Belief is set before Baptism because they which were then to be baptized were Adulti Men of sufficient Years in whom Faith and Confession of their sins was first required as Mat.
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