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
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