THAT Baptisme is a great Ordinance of the New Testament, And that it is the duty of every true Beleever, o [...] Disciple of Jesus Christ, to submit thereunto, cannot be denyed: for Christ commands his Disciples, Math. 28. 19. to goe and make Disciples all Nations, Baptizing them, &c. And Peter exhorts generally Acts 2. 38. Repent every one of you and be Baptized.

But now the great Question which most concerneth us is this: Whether that which is administred in the Church of Eng­land for Baptisme, be the Baptisme of the New Testament or not? And herein we will briefly consider these five particulars:

• 1. The End for which
• 2. The Manner in which
• 3. The Power by which
• 4. The Ground from which
• 5. The Subject on which

[Page 2]And First, of the first, and so in order.

1. First, The End for which Baptisme is there administred, is to Regenerate the Infants there Baptized; as may appeare by the forme of Baptisme set forth in their Lyturgie, when the Infants are presented at the Font.

The Minister bespeakes the Congregation thus, Foras­much as All men be conceived and borne in sinne, and that our Saviour Christ saith, none can enter into the Kingdome of God except he be regenerated, and borne a new of water and the Holy Ghost: I beseech you to call upon God the Father, through our Lord Iesus Christ, that of his bountifull mercy he will grant to these Children, that thing which by nature they cannot have, that they may be Baptized with Water and the Holy Ghost.

Then the Minister and People pray thus: We beseech thee of thy infinite mercies, that thou wilt mercifully looke upon these Children, sanctifie and wash them with the holy Ghost, that they being delivered from thy wrath, may be received into the Arke of Christs Church, and being stedfast in faith, joyfull through hope, and rooted in Charity, &c.

Againe, they pray thus, We call upon thee for these Infants, that they coming to thy Holy Baptisme, may receive the remission of their sinnes by Spirituall Regeneration, &c.

Againe, in the third Prayer thus: Give thy Holy Spirit to these Infants that they may be borne againe, and be made Heires of everlasting salvation.

After this the Minister having sprinkled or cast a little water on the Childrens faces, he openly forthwith (with­out blushing) saith, Now seeing that these Children be rege­nerate and grafted into the body of Christs Congregation; &c.

And then exhorts the people to give thanks to GOD, for that it hath pleased him to regenerate the Infants with his Holy Spirit, and received them for his own Children by Adoption, &c.

And with all this agrees the Catechisme, wherein the Children are appointed to be instructed, after they are growne to yeares of discretion; for to the Question, Who gave you that name? they are to answere, My Godfathers [Page 2] and Godmothers in my Baptisme wherein I was made a member of Christ, a Child of God, and an inheritor of the Kingdome of Heaven.

If any man question the truth of this Doctrine, let him take notice of these few Authors, i [...]stead of many more that I could alledge, which serve to justifie the same.

HIEROM saith, The spirit of God moved upon the waters, Adver. Luci­fer. whence it is evident, that Baptisme cannot be without the SPIRIT.

AUGUSTINE saith, That in Infants Baptized▪ the Holy Ep. 57. ad Dardanum. Ghost doth dwell, although they be not aware of it.

ZANCHIUS saith, not unfitly do the Fathers teach, that De Tri [...]. E­loh. Lib. 7. c. 1. effect of the Holy Ghost upon the waters, which Moses descri­beth Gen. 1. to be a resemblance of that which the Holy Ghost performeth in the water of Baptisme; for as there he rested upon those waters, that he might cherish and prepare them for the producing of living creatures, and for the Ge­neration of all things: So the Holy Ghost sits upon the waters of Baptisme, and sits as it were abrood upon them, and blesseth them, and thence doth cherish, regenerate and animate the Elect, &c.

PETER MARTYR, In Infants, who by reason of their Loc. com. [...]as. 4 Cap. 8. Sect. 2. tender yeares cannot beleeve, the Holy Ghost supplieth the roome of Faith.

AUGUSTINE cited by Bishop JEVVELL, Def. ch. 11. saith, Infants have Faith of their own, because they have Bap­tisme, the Sacrament of Faith. For (saith he) as the Sacra­ment of Christs Body, after a certaine manner of Speech, is Christs body, so Baptisme is Faith, because it is the Sacrament of Faith.

Dr. WHITAKER: Infants are purged by the Spirit, Treatise of the Sacraments. seeing they are in the Church, and of the Church, Christ sancti­fieth his Church.

The end for which Infants are Baptized in the Church of England, is to regenerate them, and that they may be borne a new, and accordingly it is concluded in the Catechisme, and confirmed by all these Authors, and divers others well [Page 3] knowne to our Ministers, the maintainers of this doctrine, That in Baptisme they receive the Holy Spirit, that they are rege­nerate and borne a new, that they are made the members of Christ, the child [...]en of God, and heires of the Kingdome of Heaven.

In answere to all which, I shall say nothing, but only rea­son this with some other of their own principles, and pra­ctise, and thereby I doubt not, but it will appeare to all, how unfaithfully they have, and do delude the Nations in this particular.

They are regenerate and borne againe in Baptisme, they are then made the members of Christ, the Children of God, and inheritors of the Kingdome of Heaven. Why then they are all saved; No not so, for the Ministers twenty yeares after, (if the Children live so long) preach R [...]generation, Repentance, and conversion to them, and tell them, that they must then be regenerate and borne againe, or else they cannot enter into the Kingdome of God, for without holynesse no man can see the Lord. Why, but what needs this? were they regenerate and borne againe in their Infancy, when they were Bap­tized? and must they yet be regenerate and born again the second time, or have they lost their first generation & new birth? and of the children of God and members of Christ, become the l [...]mbs of Satan, and children of the Divell? No not so neither, for the Ministers of the Church of England, both have & will defend and maintain, the Doctrin of perseverance in the Regenerate, and members of Christ, both against Pelagians, Arminians, and Papists, or whosoever else shall oppose or question the same; What then, were they in their Baptisme, regenerate and borne againe, made the members of Christ, and children of God, &c. and have they not, nor can they not fall away from that estate, and yet shall they not be saved? will God lose his children, or Christ his members, doth not Christ say, except a man be regenerate and borne againe, he cannot enter into the Kingdome of God, Ioh. 3. 5. thereby assuring us, that if a man be regenerate and borne againe, he shall en [...]er into the Kingdome of Heaven.

Here now these these learned Divines are at as great a straight [Page 4] to defend their proposition, and to avoyd the Arminians, and others consequents, that will necessarily follow there­upon, as their predecessors, the Priests and Elders, were to justifie themselves, in their rejecting of the counsell of God, Luke 7. 30. When Christ demanded of them, whether the Baptisme of Iohn was from heaven, or of men, Mat. 21, 25. And therefore in all likelyhood, they thus reason and debate the matter amongst themselves. If we should say, that Infants are not regenerate and borne againe in Bap­tisme, then our adversaries the Anabaptists (as we use to terme them) will say, that then our forme of Baptizing of Infants before laid down, together with the Testimonies of our learned Fathers, (to whom both in this point, and di­vers other, we are more beholding, then either to Christ himselfe, or to any of his Apostles) are nothing but meere conceits of mans foolish braine, first invented to make all the world wonder after the Beast, which otherwise never had, nor possibly could have bin brought to passe, besides this, we our selves shall be found false witnesses of God, and false Prophets to the people, in pronouncing before God and them, and bearing them in hand all the time of our raigne over them, even unto this day, that God hath re­generate and begotten againe their Infants in Baptisme, when there is no such matter; yea and how impudent and audacious shall we be judged to be, in that we have solem­ly given thanks to God for regenerating their Infants in Baptisme, requiring the people also to joyne with us there­in, exhorting them not to doubt, but confidently beleeve the truth thereof. If now we should acknowledge, that they are not regenerate and borne againe therein: Moreover if we should grant, that Infants are not regenerate and born againe in Baptisme, then it will follow, that our Church hath a false constitution, not being constituted of Christians, be­leevers, Disciples, Sonnes and Daughters of God, but con­trariwise of persons borne in sinne, dead in trespasses and sinnes, the children of wrath, even of such persons, as we declare Infants to be before we Baptize them; and then [Page 5] our own definition of a true visible Church, in the 19 Arti­cle, (where it is said, that every true visible Church, consisteth of beleeving men and women) will rise up against us, and declare us not to be the true Church of Christ. Againe on the other side, if we shall stand to it and maintaine, that they are Re­generate and borne againe in Baptisme; then first it will follow, that the greatest part of our preaching might very well be spared; for the whole Nation are regenerate and borne againe before we preach at all unto them (namely in their Baptisme) And also secondly it will follow, that we con­vert none by our Ministry; and then the Seale and marke of [...]ur Ministry, whereby we use to prove the same true against the Brownists, will utterly faile us. And thirdly, we shall justly be impeached, as abbettors of that Popish Tenet, that Sacraments convey Grace, Exopere operato, by the worke done. And last of all, it will undeniably follow, as the Ar­minians use strongly to inferre againstus, from this ground: That either the whole Nation is saved, or that the Children of God and members of Christ, persons regenerate and borne againe, may finally fall away and be damned. Now Sirs, by this craft yee know we have our wealth, Acts 19, 25. 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 [Page 6] 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 ther­foreAnsw. 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, forAnsw. 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 [...]e elected: But this contra­dicteth the order and rule of Christ, laid downe in the com­mission, Matth. 28. 19. where he saith, G [...]e teach all Nati­ons, [Page 7] 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 [...]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 [Page 8] 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 baptiz [...] humas en hudati, [...] I indeed Baptize you in water, Mark. 1. 8. ego men ebaptisa humas en hudat [...] I indeed have Baptized you in water, also Iohn. 1. 26. Acts 11. 16. All these poin [...] ou [...] 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 Loipo [...] 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 d [...]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 Jordane [...]: A [...]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 [Page 9] 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 Poteri [...]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.

[Page 11]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 [Page 12] Greeke wants not words to expresse any other act, aswell as [...]pping: If the institution could beare it, Casaub. upon Mat. 3. 11. for the Greeke to sprinkle, is rantizo: much [...] human [...] 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 [Page 13] 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. 1 [...]. 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 [Page 14] 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 S [...]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 [...]ron by the power of God wrought before Pharaoh, for as Moses cast downe his [...]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 [Page 15] 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 notwithst [...]nd­ing by this their jugling and counterfaiting, they may for a season d [...]lude the people, and harden their hearts ag [...]i [...]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 [Page 16] Church: And these were no whit inferior (but for most­part 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 qualifications make a Minister, (as some vainely im­agine) but only makes him fit to be chosen into Office by the Church; for if gifts or qualifications were a call to the Ministry, then should Judges, Counsellors, Lawyers, and others in the Land, be reputed to be Ministers, because many of these have abilities, to be Ministers, yet not called of God to be Ministers, no more then an able Citizen, is called to be the Major of the Citie, by his abilities without his being lawfully chosen, and placed into that Office by the Citizens, and therefore qualification is no such inward call of God, as is dreamt of; for the call and choice of the Church of Christ, by the authority given unto it by Christ, is now the only or­dinary true call of God to this Office and Ministry, and yet not debarring the exercise of any other mans gifts, either within or without the Church.

Object. But some may object, That surely these Ministers issued not from the Bishops: for if they did, then would they plead for their authority and not against it, as most of our good Mini­sters now doe.

Answ. Surely these issued from the Bishops; for if they did not, then would they have pleaded against their autho­rity, and not for it, as most of our good Ministers did but two yeares agone: and therefore seeing that their authority was unlawfull then as now, and these Ministers the very same men, and as learned, wise and Godly then as now, and the Gospell the same eternall and unchangeable Truth, then as now, whence then cometh this great change in these great Clerks, but only from the change of the times, as the reasonable motion doth informe us; wherefore it is most reasonable for all men to be no longer deluded, by relying and tying their Faith upon the judgements of these or any other men in the world, nor upon ought else, save only up­on the naked truth of Gods word, seene and apprehended by [Page 17] their own eyes, and judgements, and not by others, nor to follow any man, not Paul himselfe, any further then they or he follow Christ, but to accompt all the holiest men upon earth, & holyest Angels in heaven to be accursed, if they teach any thing to be beleeved or practised in the worship of God, but that which may clearely be proved by the word of God; or if they go about to detain the in any false way of worship, or debar them from trying all things, conducing to their fin­ding out of the truth, or enjoying the just liberty, purchased them by Iesus Christ, 1 Cor. 7. 23. 1 Pet. 1. 18. Gala. 5. 1.

If it be objected, that they being no Masse-Priests are not Object. Antichristian:

I answer, they have the same Office as Masse-priests,Answ. though reformed in many things; and this both the do­ctrine and practise of the Church of England, pleading for succession from Rome, (as the Booke of Ordination and place, formerly quoted, doth evidently confirme [...]). All the Masse­priests in Queene Maries dayes, for that purpose, were up­on their submitting to the Service booke, continued Mini­sters in their severall Congregations in Queene Elizabeths dayes, by vertue of their former Ordination, and so are such Masse-priests at this day, although Ordained at Rome, recei­ved and continued in the Church of England upon the afore­said conditions, without any new Ordination. And seeing it is their own constant affirmation, that Ordination (as they terme it) makes a Minister, it must follow, that no new O [...] ­dination, no new Minister; but they remaine still the old Masse-priests, only reformed from that kinde of Massing, and therefore Antichristian.

But all are not so made Ministers, because some are chosen by Object. the parish Assemblies.

1. There be very few so chosen.Answ.

2. The Parish Assemblies are not such Churches to whom the power of Christ is committed, Acts 2. 41. 44, 47. 1 Cor. 1. 2, Rom. 1. 7, 8. Philip. 1. 7.

3. These are Ministers before the choyce, and after their leaving the Parish, nor can the Parish choose any, but such [Page 18] as are Ministers ordained by the Bishops, and are not there­fore made Ministers by their choyce.

Object. But these seeke that all Episcopall power and Anti­christian Lording it over the Faith and consciences of any might be utterly taken away & that none other of like natur might be set up to compell men to any forme of worship prescribed by the va­riable Lawes and precepts of men, but that the just liberty of conscience herein, might be enjoyed, and that the sole authority and insallible rule of lesus Christ, already set up, and established by his own blood might take place.

Answ. That this is their intentions, is too good to be true, and too true I feare to be thought good by them: But is not this rather their aymes, they having bin long kept in servi­tude and bondage under their Fathers, and now desiring a freedome, would only (like undutifull Sonnes) be rid of their Fathers, that they might divide the Inheritance and dominion amongst themselves, and to set out the same pow­er in nature, only in another edition and character.

Object. But ought not we, being Lay-men and unlearned, beleeve our learned and Godly Divines, and relie upon their judgements in divine matters and worship, before our own pri­vate opinions?

Ans. We are herein neither to relie upon our own private opinions, nor upon the judgements of all the most Godly man in the world, no not though they should all concurre in one, but only upon Gods word alone: and this I will prove first by Scripture, secondly, by the Doctrine of the Church of England, Thirdly, by reason.

First by Scripture, we are not to relie upon men for our bodily, much lesse for our spirituall safety; he is pronoun­ced blessed that trusteth only in God, Ier. 17. 5. and cursed, that puts trust in man, ver. 7. It is the Saints practise and duty, to trust only in God, Psal. 62. 7, 8. we are comman­ded to beleeve God, and blamed if we do not, Joh. 4. 21. & 8. 45, 46. And in respect of divine matters, no man upon Earth is to be called Father Master or Doctor, but Christ only, and our Father which is in Heaven, Mat. 23, 8, 9, 10. [Page 19] Herein are we not to be servants to any into, or men 1 Cor. 7. 23. but to serve God only, Mat. 4. 10. And herein are we not to feare any man, no not the wrath of Princes, Mat. 10. 28. Heb. 11. 26, 27. Dan. 3. 16, 17, 18.

Secondly, by the Doctrine of the Church of England, who2. will not assume any such authority over the faith of any man, as to tie him to beleeve or practise any thing in Reli­gion, upon her credit, or upon the credit of any man or men in the world, in asmuch as she hath declared expressely in the 21 Article of her Doctrine. That generall Counsells (even these) in things ordained by them, as necessary to salvation, have neither strength nor authority, unlesse it may be declared that they be taken out of the Scripture. Now then if no generall Counsell (which is accounted to repre­sent the whole Church upon earth) hath any such power, then no Nationall Synod, of what sort soever, hath any such power: and if neither of these, then much lesse a Covoca­tion of Priests hath any, seeing our late experience yet prompts us of a monstrous issue, produced by that Genera­tion, soil savoured and unsevoury, that the corruption ther­of might soone have poysoned our whole Land, if by the mercy of our good God, the wisdome of our State had not soone strangled that birth.

Object. Rut a Nationall Synod might be chosen of learned god­ly Divines that may do better, and preseribe such a forme of wor­ship so agreeable to Gods word, that no mans conscience may be offended.

Answ. They can no more do this, then make one laast serve every mans foote; besides, God only can and already hath prescribed rules in his word for his own worship, so abso­lute and perfect, that none may adde or diminish, or vary from it in the least, without incurring eternall Piagues, & bringing down judgements upon themselves, Deut. 4. 2. 12. 32. Iosh. 1. 7. 8. Pro. 30. 5, 6. Rev. 22. 18, 19. Gal. 3. 15.

First, Because all men, knowing but in part, have erred,3 by Rease may erre; and the reason is further rendred in the 21 Ar­ticle [Page 20] of the Church of England, which saith even of generall Councells thus, That for asmuch as they be an Assembly of men whereof all are not governed by the Spirit and ward of God, they may erre, and have erred even in things appertayning to God.

Because we can be saved only by our own Faith, and thatReason 2. grounded upon the word and truth of God alone, apprehen­ded and seene by our own judgements, and not by any others, nor built upon the Testimony of any man or men, for all such can produce (no divine) but a humane Faith, and which like the house built upon the Sands, Matth. 7. 26, 27. will at last utterly faile us.

All this, these men know to be true, and therefore it cannot be Object. thought, that they seeke to have any such unlawfull power, or having it would use it so unlawfully, as to compell any in matters of Faith or worship, knowing what the Spirit of God saith, That the servant of the Lord must not strive, but be gentle to­wards all men, apt to teach, patient in meeknesse, instruct­ing those that oppose themselves, if God at any time will give them repentance. That they might acknowledge the truth. 2 Tim. 2. 24, 25, 26.

That these men will prove persecutors, as I will not ac­cuse [...]nsw. them all, so yet conceiving that no unlawfull power can support it selfe, but by unlawfull meanes, I cannot but suspect the best of them in this case, especially discerning the malignant Spirits of some already this way breaking out like little sparks from a great flame, against such as concurre not in judgement with them, as is evident by their revilings both in Pulpits and private, for the attaining of which ray­ling Rhetorick, they needed not to have spent much time in the Vniversities, seeing herein they might become suffi­cient Graduates, by conversing but a while at Billings-gate amongst the eloquent Oyster-women there, to whom for an­swere to all such their Arguments, I wholly referre them. And also discerning their murmurings and complaints against some, for their exercising among themselves, edify­ing one another out of Gods word, according both to their liberties and duties, they being but Lay-men (as they call [Page 21] them) and without orders, as if they feared least truth should too soone breake forth and shake their buildings in the very Foundation thereof; and as if they thought the Spirit of God was only at a Bishops dispose, to blow when, where, and upon whom he pleased to breath his Holy Ghost: and hence hope they, that some fiery Law will speedily come down from the heavens and Hemispheere of our te [...]rene Gods at once to devour all these their adversaties, not considering of what spirit they are, so different from that in Moses, which wished, that all the Lords people were Prophets, and that the Lord would put his spirit upon them, Numb. 11. 49. And so quite contrary to that sweet and blessed Spirit of Christ which breathes in the Scriptures, and which there also tells us of an Antichristian Spirit, that should both raign and rage in the world, make warre with the Saints, and pre­vaile against them, yea to the overcoming and killing of them: And wherefore is all this? only for not conform­ing themselves to a worship, meerely set up by the wills and traditions of men, Rev. 13. 4. to the 16. Dan. 7. 21, 25.

And now least I should be thought to shoote at Rovers, I will instance in one particular and late carriage of a learn­ed Divine (as they would be stiled) in the West, who frequenting the company of strangers part of three daies together, under pretence of unfained love and friendship, and then and there reasoning with them upon certaine points of Religion, wherein they and he differed in judge­ment, did afterward take leave of them, and pretended to be sorry he could stay no longer with them, and immediatly hasted and raised most soule and false accusations against them, as being Blasphemers, Hereticks, and what not? and did in fine procure them to be apprehended by Constables,Behold here a true Sonne of a Butcher. a Bonner. a Bishop. Ioh. 8. 40. 44. and brought publiquely like Thiefe's before the civill Magi­strate, and this Priest being there ready on the bench, as if he would be both accuser and judge, lay's these his false accusations against them; all which not taking such effect as he desired, he then instigated the Magistrate (after their [Page 22] taking the oath of Allegiance) to put them also to the Oath of Supremacy, which the Magistrate (contrary to Law, meerly to satisfie the will and pleasure of this Priest) did, which oath they scrupling to take, desired some time to consider of that (as duty bindes them) they might give to Cesar the things which are Cesars, and to God the things which are Gods: wherupon being committed, and to be carried to to the J [...]yle, they were constrained with sureties to be b [...]u [...]d over, and are yet to be prosecuted accordingly.

Now faine would I know, whether this be any meet Spirituall weapon for this Spirituall mans use, to convert men by, and whether this Sword was ever intended to lie ready in the Magistrates hands, to be drawne forth and be disposed of by such a Scholasticke Ignora [...]us, in defect of better Arguments to confute his opposites by, and therewith to kill and Skinne them, and all for not subjecting their judgements to his, in some doctrines vainely received and taught by him, from the vaine traditions of men, and in par­ticular, for their not granting with him, that the God head of Christ was begotten; which for any to affirme, (as I con­ceive) is no lesse then gr [...]sse Blasphemie, inasmuch as there­by he denieth the Lord Jesus Christ to be verie true God. And is not here extreme ignorance and malice manifestly striving to exceed each other in this Priest. And as if all this were not enough, he, with the rest of his fellow Ministers there, to quit their standings, (the lawfulnesse whereof be­ing justly questioned) doe neither spare, pittifully to abuse Scripture, nor yet cease unchristianlike, upon all occa­sions, to callumniate, and publiquely to vent, most false aspersions against them, and that also with such vio­lence and rage, which would much better beseeme Beares robbed of their whelps, then reasonable creatures; and all this to uphold the great honour and authority which they have unduly got amongst many; by all which it evidently appeares, what must be looked for at their hands, if once their Presbyterian Tribunall were errected: But leaving these to be accounted with by God and their own consci­ence, [Page 23] I will now proceed.

Fourthly, The ground from which Baptisme is there ad­ministred, is the Repentance and Faith of the sureties, as is evident also by the Catechisme, where these Questions and Answeres be made.

Quest. What is required of persons to be Baptized?

Answ. Repentance, whereby they forsake sinne; and Faith, whereby they stedfastly beleeve the promises of God made to them in that Sacrament.

Quest. Why then are Infants Baptized, when by reason of their tender agethey cannot performe them.

Answ. Yes they doe performe them by their sureties, &c. And like hereunto in the administration of Baptisme, these Questions are demanded of the Sureties.

• 1. Dost thou forsake the Divell and all his works? &c.
• 2. Dost thou beleeve in God? &c.
• 3. Wilt thou be Baptized in this Faith?

To which three questions, each of the Sureties in parti­cular make answere in the singular number, personating the Child to be Baptized, and then they Baptize the Child.

Now first to affirme, that Faith and Repentance is requi­red of persons to be Baptized, and then conratriwise to af­firme, that Children destitute of Faith and Repentance, may be Baptized upon the Faith and Repentance of others, is a flat con­tradiction, and the latter affirmation is all one, as if they should say, that a person destitute of Faith, may be saved by the Faith of another, for that which gives any man a right ad­mission to the Baptisme of Christ, gives him admission into life eternall, and glory, and therefore if Children may be Baptized upon the repentance and Faith of others, they may also be saved the Faith and Repentance of others. If thou beleevest with all thy heart, thou maist be Baptized, Act. 8. 37. He that beleeveth and is Baptized, shall be saved, Mar. 16. 16. Therefore this Doctrine being directly repugnant to the Scriptures, must be rejected, as impious. Ezck. 18. 20. The same soule that sinneth shall die. Hab. 2. 4. The just by his faith (and not by the faith of others) shall live. Gal. 6. 4. 5. Let [Page 24] every man prove his own worke, and then shall he have rejoycing in himselfe alone, and not in another, for every man shall beare his own burthen.

Fiftly, The Subjects on which Baptisme is there admini­stred,5. are Infants, whereas the Scripture holds forth, that Disciples (or Beleevers) only are to be Baptized.

For the Commission of Christ was to Baptize only Disci­ples, as appeates Mat. 28. 19. The words being these, Porenthentes oun matheteusate panta ta ethne Baptizames [...], &c. autous, &c. The English of which is, Goeing therefore Disciple yee all Nations, Baptizing them: Now the questi­on is, what this word (Autous) them, hath relation to, whe­ther to (Ethne) Nations or no, but it is cleare out of the words, that it hath not relation to Nations, but to Disciples, for the word which is put for them in that place, is Autous [...] not [...]. and not Auta, which it should be, if it had relation to Na­tions.

Therefore out of this place we finde, that Christ gave command to the Disciples, to Disciple the Nations, or to teach the Nations, that they might become Disciples, and then to Baptize them, but not to Baptize the Nations, or any persons therein, before they were made Disciples. And to this agreeth the very practise of Christ himself and his Dis­ciples, for Ioh. 3. 22. we read, that Iesus and his Disciples came into the Land of Judea, and tarried there, and Baptized. And who they were that they there Baptized, we may see in the very next Ch. 1. 2. ver. where it is said, that Jesus made and Bap­tized more Disciples then John, though Jesus himselfe Baptized them not, but his Disciples Baptized them, (to wit) the Disci­ples or they whom they had by teaching made Disciples, and what it is to be a Disciple may be plainely seen in Ioh. 8. 31. Luk. 14. 16. 27, 33.

And this truth is further evidenced from many other Texts, as Mar. 16. 15, 16. where Christ saith to his Dis­ciples, Goe into all the world, preath the Gospell to every crea­ture; he that beleeveth and is Baptized, shall be saved: and ac­cordingly, in Act. 2. 38. Peter saith, (even to the Jewes [Page 25] and children of Abraham, Repent and be Baptized every one of you: (that is) Repent every one of you: and then be Baptized every one of you. And afterwards verse 41. it is said, that as many of them as gladly received the word, (that is) beleeved, were Baptized, and the same day there were added of them to the Church, about 3000 soules, And in ver. it is said, that all that beleeved were together: And in Act. 8. 37. The Eunuch coming to a certaine water, and demanding of Philip, what did hinder him that he might not be Baptized? was answered, if thou beleevest with all thy heart thou maiest: which implieth, that unlesse he beleeved, he might not be Baptized.

And with all this agreeth that in the Service-booke, be­fore recited, That Faith and repentance is required of all per­sons to be Baptized.

Now then forasmuch as Infants cannot have either Faith or Repentance, which is required by the Lord, of all per­sons to be Baptized, as is manifestly proved by the Scrip­tures, and also granted by the pleaders for the Baptisme of Infants, in the Catechisme afore recited: It must needs be concluded that Infants are no meet Subjects of Baptisme, and so by consequence it must needs follow, that the Baptisme of Infants is none of the Lords Baptisme.

Object. But yet after all this, if any shall be so ignorant as to object, that the Profession of Faith and Repentance made by the Sureties, may give the Infants right to Baptisme.

Answ. I shall answere them, That if the profession of Faith and Repentance of the Sureties, can give them a right admission unto Baptisme, then also may it give them admis­sion to eternall life, as they ignorantly in the Catechisme pre­tend it doth; for to the question, Who gave you this name? The Children are taught to say, My Godfathers and Godmo­thers in my Baptisme, wherein I was made a member of Christ, a Child of God, and an Inheritor of the Kingdome of Heaven, but Scripture cited in the former point declares the contrary.

Object. But they will say, That the Sureties promise, that the Infants shall beleeve and repent, and forsake the Divell and [Page 26] all his works, so soons as they come to yeares of discretion, Ergo, &c.

Answ. To this I answere, that this is monstrous and to be abhorred, for it is no lesse then to cause men to assume and arrogate to themselves, the Prerogative of the most high, who is the author and finisher of Faith, the giver of every spiritrall gift and ability, by whom we overcome Satan and all his power, and this he giveth to whom hee listeth, Ioh. 3. 8. Seeing then that Faith and Repentance is only from him, and given to, or wrought in whom he list­eth, how dare any to be so presumptuous, as to cause any to promise that another shall beleeve or repent or forsake the Divell and all his works, dare they presume to cause any to undertake that which appertaineth only to the Lord? this argueth therefore great impiousnesse, for they by this, either would beare the world in hand, that men can worke Faith and Repentance when and in whom they please; or else that they have the Lord at their beck to performe their wills, or last of all, which I rather thinke, that they cause that to be promised which they regard not, whether ever it be performed or not, for this cause let them read Ec­cles. 5. 4. 5.

Thus having brought the point to this issue, I shall now proceed no further therein, having said sufficient to disco­ver the grossenesse of this their only and last shift: and if any shall yet assirme, that the Faith and Repentance of others, may give Infants, (which have none of their own) right to Baptisme, they must be such, who by their arts and sophi­stries, can clude any truth, and colourably justifie any Error, though never so grosse and absurd, such as this of regene­rating Infants by Baptisme, grounded upon the Faith and Repentance of Sureties, is, which though they teach o­thers thus to beleeve, I cannot judge them to be so ignorant as to beleeve it themselves, for if they did, then must I needs admire their great uncharitablenesse, and the uncharitable­nesse of all Christendome (as they call it) this 1600 yeares in that they have not in all this time sent two beleeving men [Page 27] and two beleeving women with a Minister or Priest into all the Heathen and Pagan Countries in the world, to Baptize and Regenerate their Children.

Object. If it be objected, That the Parents being Pagans will was suffer them to Baptize their children?

Answ. I answere, though some would not, yet in all likely­hood many would.

Secondly, By their converse there, in a small time they (no doubt) might have opportunity to Baptize their Chil­dren without the privity of the Parents.

Object. Although this might be done, yet afterwards, if Christians have not the bringing up of such Children, this laber would be lost.

Ans. Not so, seeing they are thereby Regenerate, made the members of Christ, the children of God, and the Inheritors of the Kingdome of Heaven: And shall any be so wicked as to thinke, that Christ would want meanes to save his own members, or that God would not finde out meanes to save his own Children, God forbid!

Now then to conclude all, seeing the Baptisme whereof we treate, is administred to a false end, in a false manner, by a false power, from a false ground, and upon a false subject, as hath bin proved; then the Baptisme it selfe must like­wise be false and unlawfull.

Again, for the lawfull administred of every Ordinance of God, there must besome institution of God to warrant the same, but there is no institution of God to warrant the ad­ministration of Baptisme upon Infants, therefore the admi­nistration of Baptisme upon Infants is unlawfull.

And againe, that administration of Baptisme, which hath no expresse command in Scripture and which over­throwes or prevents that administration of Baptisme which is expressely commanded in Scripture, is a meer devise of mans braine, and no Baptisme of Christs: but the admini­stration of Baptisme upon infants hath no expresse command in Scripture, and yet it overthrowes of prevents the admi­nistration of Baptisms upon Disciples (or beleevers) which [Page 28] is expresselv commanded in Scripture, Matth. 28, 19. Mar. 16. 16. Job. 4. 1. 2. Act. 2. 38. & 8. 37. Therfore the Administratio [...] [...] Baptisme upon Infants, is a meere de­vice of mans braine, and no [...]apt [...]e o [...] Christ.

Object. If they here object, that, they hold and maintaine hath the Baptisme of Beleevers and the Baptisme of infants also, as in the 27 Articl of the Doctrine of the Church of Eng­land is expressed, and therefore denie that their Baptizing of In­fants doth prevent the Baptisme of beleevers, for of any Pagan Tuike or Heathen be converted to the faith, they allow them Baptisms.

Answ, I answere, first that it is affirmed by the Spirit of Goe, that there is but one Lord, one faith, one baptisme, Eph. 4. 5. Now if there be but one Baptisme, then either the baptisme, of beleevers, or the baptisme of Infants, desti­tute or faith, must needs be that one true baptisme, and not both: son to affirme, that both is that one true baptisme, is a [...]t contradiction.

Secondly, the baptisme of Infants, as it is by authority ordained in this Kingdome, doth thus farre prevent the bap­tiz [...]ng of beleevers, that hereby no native can be baptized upon [...]a [...]th, seeing all are to be baptized in their Infancy, when they are destitute of faith: wherefore if all other Kingdomes and Nations did the same, then the commande­ment of Christ, for the baptisme of Disciples (or beleevers) would be quite prevented and destroyed out of the whole world, as well as it is out of this Kingdome.

And therefore notwithstanding this objection, it is ap­parent, that herein they have (at least so far as in them lies) like the Scribes and Pharisees, Mat. 15 6. made the com­mandement of Christ of none effect by their owne traditi­one.

And inflany shall here object and say, the discovering of the evill of this forme of baptizing is needlesse, seeing di­vers persons see it already to be so frivolous and naught, that they much dislike it, and will not have their children bap­tized with Godfathers, but upon other grounds, namely, [Page 29] from the Covenant made with beleevers and their children, upon which ground also, they of the Separation use to bap­tize their children, wherefore their arguments should have bin likewise answered.

To which I answere.

1 Although some few see this forme of baptisme to be sin­full and naught, yet what is this to the rest of the whole Nation, who yet make conscience of that Idole to this day?

2. Although they of the Separation and some others, do mend the matter (as they thinke) in the baptizing of their Children otherwise, and upon other grounds, yet what is all this to their own baptisme, being naught by their own consession; and anullitie also, even from their own grounds: for they grant, that no children save only beleevers Chil­dren, are in the Covenant, or have right to baptisme; then most of themselves had no right to baptisme, then most of themselves had no right to baptisme, their Parents (by their own acknowledgement) being ungodly: whence it will follow, that they themselves being baptized in their Infancy, had not the baptisme of Christ, and so by conse­quence are yet unbaptized persons: thus is their own bap­tisme clearely made voyd, even from their own grounds, and how then can their children be now baptised in the right of such Parents, who are yet unbaptised themselves?

But the grounds which SEPARATISTS and others do urge for the baptising of INFANTS, shall be fur­ther examined and answered (if God will) in another Treatise.

And if any shall thinke it strange and unlikely, that all the god [...]iest Divines and best Churches, should be thus decei­ved in this point of baptisme, for so many yeares together:

Let them consider that all Christendome (except here and there one, or some few, or no considerable number) was swallowed up in grosse Popery for many hundred yeares be­fore Luthers time, which was not untill about 100 yeares agone.

Let them also consider how long the whole nations of [Page 30] England and Scotland have bin deceived in the point of the Hierarchy untill of late, and yet they now for the most part do see it to be Antichristian and abominable, and why may they not like wise be deceived in this point of the Baptisme of Infants, especially seeing that the Hierarchy hath asmuch warrant from Scripture as this, and the Baptisme of Infants as little as that?

Yea and much lesse in the judgement of Bishop Hall, whoEpisc. Jure divino. par. 2. p. 127. in this point expresses himselfe in these words, (viz.) Jam for my part so confident of the Divine Institution of the Majority of Bishops above Presbyters, that I dare boldly say, that there are waighty points of faith which have not so strong evidence in holy Scripture, (and then he instanceth in two particulars) The power by sacred orders given to the Ministers alone for the Consecration and distribution of the holy Eucharist, and the recei­ving of Infants to holy Baptisme, which (saith he) is a matter of so high consequence, that wee justly brand the Catabaptists with Heresie for denying it, yet let me with good assurance say, that the evidences of this truth come farre short of that which the Scriptures have afforded us for the superiority of some Church Governors over those who otherwise indeed, in a sole respect of their Ministeriall Function, are equall; and then he shuts up the point in these very words, (viz [...].) He therefore that would upon pretence of want of Scriptures quarrell at the Divine institu­tion of Bishops, might with much better colour cavell at these blessed Ordinances of God.

And after in an other booke he challengeth his opposites to try their skill by entring into a serious contestation withAnsw. to Smectym­nuus, pa. 98. him, to see if they could produce more clearer evidence from Scripture for the Baptizing of Infants, then he could for the Hierarchie; which challenge of his may easily be main­tained, for indeed and in truth the Scripture ownes neither of them.

And as one of note not long since in defence of the Hierar­thy, &c. alledging altogether hymane authority, and being urged by me either to make good his position by Scripture or else to say nothing, [...]e replyed to me thus, If you will be­leeve [Page 31] nothing in Religion but what may be proved by Scripture, then must you renounce your Christendome, and turne Turke, for you cannot prove your own Baptisme, not the baptisme of Infants by Scripture, wherein the man spake nothing but reason, for if I will beleeve one point in Divini­ty upon the authority of m [...]n, or tradition of the Church, why not another, and another, and so to multiply them be­yond number upon one and the same reason and authority.

3. And let them likewise consider, that there is no mar­vaile at all in this, seeing there is nothing, nor more herein then was foretold by the Spirit of God, should come to passe in the world (vizt.) That men should depart from the Faith, and give heed to the Spirit of error. 2 Thessa. 2. 3. 1 Tim. 4. 1. That all the world should wonder, follow af­ter, and worship the Beast, Rev. 13. 3. 4. 15, 16. And that the Inhabitants of the earth should be made drunke with the wine of the fornication of the whore, Rev. 17. 2. And in no place it is told us of any one Nation that should cleave to the truth, before the calling of the Iewes, but that untill then, this only was, and is to be looked for, that all that will live Godly in Jesus Christ, must suffer persecution, 2. Tim. 3. 12. be brought before Kings and Rulers, yea to the losse of their liberties and lives for his cause and truth, Mat. 10. 17, 18. & 24, 9. And that all the rise of all our glory and happinesse in the world to come, is from our be­ing made conformable to him in his death and sufferings in this world, Mat. 5. 11, 1 [...]. Lu▪ 6. 22, 23. Phil. 3, 10. 2 Tim. 2. 12.

And if any shall thinke, that any of the Expressions con­cerning the Ministry in this Treatise, be too harsh, seeing many in that Office are Godly and worthy men:

1. Let them know, that I esteeme not lesse of divers of them, their worth and honesty, being well known to me; yet never the lesse, the Office and ministry which these men have, is no whit the truer for their worth or honesty, for the honesty of a man in a false Office cannot make the Office any truer or lawfuller then it is in it selfe.

[Page 32]2. Let them also consider, that I speake not against any goodnesse in any man, but against the evill, and against the unlawfulnesse of the Office wherein he is; for this being de­rived from one and the same power, in one and the same manner, to one and the same end unto them all, must needs be one and the same Office, and no better or lawfuller then the power from whence it is derived, for no man can convey unto another, any better or truer right or power then he hath in himselfe: besides, if I should speake evill of the vertues of any man in that Office, for that Office sake, I should then be as foolishly ignorant, and as liable to the curse of God, as he is that speakes good of that Office being evill, for the goodnesse or sake of the man in that office, for both these are abhominable and alike accursed in the sight of God, Isa. 5. 12.

3. Let them likewise consider, that if the Godliest and best Minister upon Earth were made Arch-Bishop of Canterbury or Yorke, yet that Office would still be the same, and as bad as before, and in some respects far worse, then if a worse man had it, for an evill Office gets credit by the goodnesse of the man in it, and thereby deceives and keepes the people in blindnesse and error the more, and puts them the further off from seeing their sinfulnesse in submitting to it. And hence is the proverbe verified, (viz.) The better the man, the worse the Bishop: the very same is the case of the Ministry and Priesthood here treated of.