VVater-dipping no firm footing for Church-communion: or Considerations proving it not simply lawful, but necessary also (in point of duty) for persons baptized after the new mode of dipping, to continue communion with those churches, or imbodied societies of saints, of which they were members before the said dipping; and that to betray their trust or faith given unto Jesus Christ to serve him in the relation and capacity, whether of officers, or other members, in these churches (respectively) by deserting these churches, is a sin highly provoking in the sight of God. Together with a post-script touching the pretended Answer to the Forty queries about Church-communion, infant and after baptism. By John Goodwin, a servant of God in the Gospel of his dear Son. Goodwin, John, 1594?-1665. This text is an enriched version of the TCP digital transcription A85422 of text R202234 in the English Short Title Catalog (Thomason E723_15). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 229 KB of XML-encoded text transcribed from 46 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85422 Wing G1213 Thomason E723_15 ESTC R202234 99862598 99862598 166777 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85422) Transcribed from: (Early English Books Online ; image set 166777) Images scanned from microfilm: (Thomason Tracts ; 111:E723[15]) VVater-dipping no firm footing for Church-communion: or Considerations proving it not simply lawful, but necessary also (in point of duty) for persons baptized after the new mode of dipping, to continue communion with those churches, or imbodied societies of saints, of which they were members before the said dipping; and that to betray their trust or faith given unto Jesus Christ to serve him in the relation and capacity, whether of officers, or other members, in these churches (respectively) by deserting these churches, is a sin highly provoking in the sight of God. Together with a post-script touching the pretended Answer to the Forty queries about Church-communion, infant and after baptism. By John Goodwin, a servant of God in the Gospel of his dear Son. Goodwin, John, 1594?-1665. 90, [2] p. Printed by J.M. for Henry Cripps and Lodowick Lloyd, and are to be sold at their shop in Popes-head Alley., London, : 1653. In part a reply to: Allen, William. An answer to Mr. J.G. his XL queries. With a final errata leaf. Annotation on Thomason copy: "December 12:". Reproduction of the original in the British Library. eng Allen, William, d. 1686. -- Answer to Mr. J.G. his XL queries -- Early works to 1800. Baptists -- Controversial literature -- Early works to 1800. Baptism -- Early works to 1800. A85422 R202234 (Thomason E723_15). civilwar no VVater-dipping no firm footing for Church-communion: or Considerations proving it not simply lawful, but necessary also (in point of duty) f Goodwin, John 1653 42052 31 190 0 0 0 0 53 D The rate of 53 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 Emma (Leeson) Huber Sampled and proofread 2007-10 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion VVater-Dipping NO Firm Footing for Church-Communion : OR CONSIDERATIONS Proving it not simply lawful , but necessary also ( in point of Duty ) for persons baptized after the new mode of Dipping , to continue Communion with those Churches , or imbodied Societies of Saints , of which they were Members before the said Dipping ; And that to betray their Trust or Faith given unto Jesus Christ to serve him in the relation and capacity , whether of Officers , or other Members , in these Churches ( respectively ) by deserting these Churches , is a sin highly provoking in the sight of God . Together with a Post-script touching the pretended Answer to the Forty Queries about Church-communion , Infant and after Baptism . By John Goodwin , a Servant of God in the Gospel of his dear Son . Ye did run well ; who did hinder you , that ye should not obey the Truth ? Gal. 5. 7. Let them return unto thee , but return not thou unto them . Jer. 15. 19. If there be any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any bowels and mercies , Fulfil ye my joy ; be ye like minded , having the same love , being of one accord , of one mind : Let nothing be done through strife or vain glory , &c. Phil. 2. 1 , 2 , 3. London , Printed by J. M. for Henry Cripps and Lodowick Lloyd , and are to be sold at their shop in Popes-head Alley . 1653. To the Reader . Good Reader , HOw thou wilt interpret , or accept of , the Considerations here presented unto thee , I know not . The ground of my doubt is , because they are but as so many candles lighted up to shew unto men the Sun . Never did my pen labor in a cause more expedite and facil : yet this ( I confess ) is fully balanced with the unreasonableness and difficulty of conviction in those persons , with whom I have chiefly to do . And since all proof ought to be made by somewhat more manifest and better known , then the conclusion in question ; he whose task it is to prove that twice two make four , must needs have an hard Province to manage . My engagement in these Papers is ( upon the matter ) only to prove , That Jesus Christ doth not require of his Followers to be promise-breakers for his sake ( much less for a Ceremonies sake ) when the matter of these promises is just , and holy , and good ; least of all when these promises have been solemnly made , and as in his own presence , and unto persons relating in Faith and Holiness unto himself . It is a polique Maxim maintained by the Consistory of Rome , that Promises are not to be kept with Heretiques : but that promises should not be kept with Saints and true Beleevers , and so acknowledged , certainly is the apprehension and conceit of a troubled and maimed fancy . And I confess that the cure of a misused and distempered fancy is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , little better then an hopeless undertaking ; seldom atchieved by art , or skill ; sometimes by chance , or Providence out of course . However , my small pains in teaching these Papers to speak as they do , shall be largely rewarded , if God shall only please to use them as a Shield , wherewith to defend those , which are yet whole and sound , from like impressions of distemper . Thine , to serve thee in the things , both of thy present , and eternal Peace , J. G. CONSIDERATIONS , Proving it not simply lawful , but necessary also in point of Duty , for persons Baptized after the new mode of Diping , to continue in Communion with those Churches , or imbodied Societies of Saints , of which they were Members before the said Dipping or Baptizing ; and that to betray their Trust , or Faith given unto Jesus Christ to serve him in the relation and capacity , whether of Officers , or other Members in these Churches respectively , by deserting these Churches , is a sin highly provoking in the sight of God . CONSIDERATION I. IT is evident from many notable passages of Scripture , that God himself hath given a kind of Superintendency or power of Regulation unto the Law of Nature , the dictates and duties thereof , over Institutions , and Ceremonial Commands , and the observations of these , ( even as he hath given a like power unto some Institutions over others , Mat. 12. 5. ) so that when and whilest the observation of an Institution or Ceremony cannot take place , or be practised , without trespassing upon some branch or other of the said Law of Nature , then and so long , the said observation is to give place : nor is the Law of God requiring it , in such a case , broken , or disparaged in the least . Have ye not read ( saith our Saviour to the Phaerssees ) what David did when he was an hungered , and they that were with him , How he entered into the House of God , and did eat the shewbread , which was not lawful for him to eat [ viz. in ordinary cases , ] neither for them which were with him , but for the Priests only , Mat. 12. 3 , 4. And soon after : But if ye had known what this meaneth , I will have mercy , and not sacrifice , ye would not have condemned the guiltless : For the Son of man * is Lord even of the Sabbath day . Again , a few verses after : What man shall there be among you , that shall have one sheep , and if it fall into a pit on the Sabbath day , will he not lay hold on it , and lift it out ? How much then is a man better then a sheep ? Elsewhere : If thou bring thy gift to the Altar , and there rememberest that thy Brother hath ought against thee , Leave there thy gift before the Altar , and go thy way : first be reconciled to thy Brother , and then offer thy gift , Mat. 5. 23 , 24. [ Our Brethren , in stead of reconciling themselves to their Brethren , fall out with them , and then go and offer their gift of Dipping . ] From the same lips in another place this dew of Heaven falleth : The Sabbath was made for man , and not man for the Sabbath , Mark 2. 27. Circumcision was a great Institution of God , and obedience unto it most strictly and solemnly commanded : Yet they to whom it was particularly commanded , omitted the observation and practise of it for forty years together ; and this without any other warrant , dispensation , relaxation , or permission from God , but only that which by the Light and Law of Nature he granted unto them , and yet are blameless . And yet it may be worthy consideration , that the inconvenience in Nature , I mean the degree of smart , pain , trouble , or danger in any kind , the prevention and avoyding whereof they judged ( and truly ) a sufficient dispensation from God for a forbearance of Circumcision during their travel , was not so great or threatening , but that in probability they might have endured it , without the loss of any of their lives . The Jews of later times , though rigid enough in their Doctrine concerning the observation of their Sabbath , yet have this maxim , Periculum vitae pellit Sabbatum , Peril of life drives away the Sabbath . But on the contrary it is no where to be found in Scripture , that God giveth any superintendency unto Institutions or Ceremonial Observations over the Moral Law , or Authority to over-rule the dictates or any the principles of the Law of Nature , or to exempt any man from the performance of any duty required hereby . How much less will he justifie any man , in pleading the necessity of submitting to such a Ceremony , which , or at least the necessity whereof , more probably is of humane , then divine Institution , by way of bar to the performance of such duties , which the Moral Law , yea the Law of Nature it self , requireth ? Therefore inexcuseable altogether are such persons , both in the sight of God , and men , who pretend themselves disobliged from the performance of such promises , which they have solemnly made unto their Brethren , by a necessary of subjecting to an external Rite or Ceremony : how much more , when the observation of this Rite or Ceremony , is , and always hath been , by all the judicious , learned and faithful servants of God in the Christian world ( a very few , and these upon no accompt , very considerable , excepted ) adjudged no ways necessary by vertue of any Precept , or Command of God ? God ( doubtless ) by the Law of Nature , and of love to their Brethren , requireth of such men a forbearance of their Ceremony ( though supposed of Divine Institution ) for the peace , comfort , spiritual accommodation and edification of their Brethren , rather then the practise of it to their offence , trouble , and distraction , yea to the danger of the precious Souls of many weak ones , who are emboldened by their example , having no sufficient ground in themselves for such a practise , to condemn themselves in allowing and practising the same Ceremony . For , as our Saviour of the Sabbath , so say I of Baptism : Baptism was made for man , and not man for Baptism . Baptism was made , or ordained , for man , [ i. e. for mans benefit , comfort , and accommodation ; and consequently , is only to be used and administred in order hereunto , and so not to his disturbance , danger , or distraction , ] not man for Baptism , [ i. e. man was not made or created by God for any such end as this , that Baptism by his trouble , sorrow , molestation or danger should be magnified or exalted in the world . ] And why it should not savour of as much Christianity , and be of equal acceptance with God , for the peace of the Churches and servants of God in these days , to lay asleep a living Ordinance for a time , as it did in the Apostle Paul to awaken a dead Ordinance ( I mean Circumcision ) upon the same account in his days , I understand not . CONSIDERATION II. The Churches and Societies of the Saints , which are not actually and externally baptized with that figure or kind of Baptism so much contended for , yet , supposing this very Baptism to be the only Baptismal Ordinance of Christ , and that it is his Will that they should be baptized with it , they are , according to the rule and standard of divine Estimate and Acceptance , baptized therewith , as well as those persons themselves , who so impotently please themselves in their subjection to the letter of it . The Standard , or standing Rule of Divine Estimate , is this : If there be first a willing mind , a man is accepted according to that he hath , ( so it were better rendered , though the difference be not material , ) and not according to that he hath not , 2 Cor. 1. 12. By a like rule God likewise estimateth the sinfulness and wickedness of men . Whosoever looketh on a woman to lust after her , hath COMMITTED ADULTERY with her already in his heart , Mat. 5. 28. So then if the Members of unbaptized Churches ( so called ) have a willing mind , are prepared and large-hearted to submit unto all and every the Ordinances of Christ , and consequently , unto New-Baptism it self , ( supposing this to be one of that retinue , ) but only want the opportunity of light and conviction so to judg & conceive of it , they are accepted with God , and esteemed by him , ( and ought they not then to be so with men ? ) as persons baptized with that very Baptism . Yea the truth is , that if the unbaptized Churches sin , or be blame-worthy , for not being actually baptized after the manner of the Brethren of New-Baptism , these persons themselves are in a great degree accessary unto such their sin , partly by administring unto them only weak and insufficient grounds for their conviction , partly also ( and more especially ) by causing , through their pride , frowardness , insolency and disdainfulness of spirit , together with many other strains of most unchristian behaviour towards them , that sacrifice of the Lord ( if such it be ) to be abhorred . Besides , I am all thoughts made , that the far greater part of those , who have been prevailed with to accept of a dip for Baptism , neither have , nor ever had , either that love unto , nor sacred and reverent esteem of , all the Ordinances of Christ , which thousands of those have , whom God hath not yet so perswaded . So then they who refuse Communion with such Saints , who have not been actually baptized with their Baptism , upon this pretence only , that they have not been thus baptized , reject the communion of those , whom God reputeth to have been baptized with that very Baptism , for the want of which such men reject them , ( always supposed , as hath been said , that the Dipping-Baptism is the sole Baptism . Ordinance of Christ . ) CONSIDERATION III. The Scripture very frequently and expresly teacheth , that by Faith men become and are made the children of Abraham , and Sons of God . But as many as received him , to them gave he power to become the Sons of God , even to them that beleeve on his Name , Joh. 1. 12. But ye are all the children of God by Faith in Christ Jesus , Joh. 3. 26. See also Rom. 4. 11 , 12 , 16. If then true Beleevers be the Sons of God , then must all they needs be Bastards , and no Sons of God , but children of Satan , who are not their Brethren . And if they who are the Sons of God , and consequently their Brethren , be ashamed of them , and shall refuse to own them in their Church-fellowship , are they not ashamed of those , of whom the Lord Christ professeth before Heaven and Earth that he is not ashamed ; no , not ashamed to own them in the relation of Brethren ? For both he that sanctifieth , and they who are sanctified , are all of one : for which cause HE IS NOT ASHAMED TO CALL THEM BRETHREN , Hebr. 2. 11. Must not then Jesus Christ needs look upon those men , as greater in their own conceit , either in Holiness , or in Dignity , or in both , then himself , who are ashamed of such persons , of whom he is not ashamed ; yea indeed in whom he glorieth , as being ( with their fellows ) his Fulness ; and in whom he shall come to be glorified and admired in the great day ? a Thess. 1. 10. Or is not the great jealousie of Christ like to be provoked , when men shall presume to make , or call , that common , which he hath sanctified with his own blood , and made express declaration from Heaven accordingly ? Or can either a thing , or person , be made , or called common , in a more disgraceful , or reproachful way , then when men shall separate from them as unclean , or defective in Holiness ? CONSIDERATION IV. Such persons , whom God judgeth meet for communion and fellowship with himself , and his Son Jesus Christ , the reasons and grounds of this his judgment being visible in these persons , especially being acknowledged also by men , ought not to be judged unmeet for any holy communion with the Holiest of men , especially not by those , who do acknowledg those things in these persons , which are the grounds of their acceptance into the said communion with God . The Apostle instructing the strong in Faith , in their duty towards the weak [ i. e. towards those who were at present ignorant of many things which the other knew ] saith thus : Him that is weak in the Faith , receive you : And again ; Let not him that eateth [ i. e. the strong in Faith , who understands his liberty ] despise him that eateth not , [ i. e. the weak , ] Rom. 14 1 , 3. The reason , why God would have no despising of weak Christians on the one hand , nor judging of those that were strong on the other , is delivered by the Apostle in these words , [ vers . 3. ] For God hath accepted him ; i. e. as well the weak , as the strong ; and again , the strong as well as the weak , ( the reason equally relating to both the preceding clauses in the verse ; ) clearly avouching Gods accepting of persons , when discovered , or acknowledged by men , for an obliging ground upon these , not to despise them , or [ which is by the Apostle interpreted as the same ] to reject them from their communion . Now the grounds of Gods acceptance of men and women as meet for communion with him , and his Son Jesus Christ , are from place to place in the Scriptures declared such , which are owned and acknowledged by persons themselves baptized according to the new and late edition of this Ordinance ( so much corrected , enlarged , and amended ) in those Churches , and their members , who at present make use of the former edition only . In every Nation ( saith Peter , speaking of God ) he that feareth him , and worketh righteousness , is ACCEPTED with him , Acts 10. 35. The Kingdom of God is not meat and drink , but righteousness and peace , and joy in the Holy Ghost : for he that in these things serveth Christ , is ACCEPTABLE UNTO GOD , &c. Rom. 14. 17 , 18. If we walk in the light , as he is in the light , we have FELLOVVSHIP one with another , &c. ( to omit other places of like import , which are many . ) Now the Brethren of the New baptized Churches themselves , at least such of them whose Judgments and Consciences have not been drowned by the dipping of their bodies , do acknowledg all the said qualifications , as the fear of God , the working righteousness , &c. to be as visible in the members of bodies by them called , unbaptized , as in their own . Yea some of them as yet retain so much Christian ingenuity , as to confess , that in our unbaptized Churches ( to please Jews , we speak in the Jewish language ) we have persons of as great , or greater worth , for holiness , righteousness , the fear and love of God , with all other Christian accomplishments , as themselves have in the best of their Congregations , notwithstanding the unimaginable advantage of their Baptism . I wish in my Soul for their sakes , that God would mercifully please to put it into their hearts seriously to consider , of what insufferable height and insolency of spirit it strongly savoreth , for men to judg those unworthy their communion , whom the most Holy God , the great and high Possessor of Heaven and Earth , accepteth into his . CONSIDERATION V. The main Pillar upon which the house of our new Dippers of Men , and Dividers of Churches , is built , is the signification of the verb baptizo , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , translated to baptize : as for others , they are much more crazy , although neither is this of any great strength . But how few are there amongst those , who with so much violence and height of confidence build troubles , sorrows , distractions and confusions of Christian Churches , upon this Pillar , that understand little or much what the said word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} meaneth , or what it signifieth . For ought they know ( upon their own account ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may signifie , either to tide , or to run , or to build , as well as to dip ; So that all the Faith they have , of the proper signification of the said word , is built upon the authority and tradition of men . And the truth is , that men of greatest judgment and knowledg in the Greek tongue are not agreed about the adequate or exact signification of it . Certain it is , that the word which properly , primitively , and originally signifieth to dip , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , nor {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being only a frequentative ( as Grammarians speak ) and of a diminutive form , from the original {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is from the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( with many others of like consideration in the Greek tongue . ) And very considerable it is , that the Scripture of the New Testament , where ever it hath occasion to express the act of dipping , constantly useth the word , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , never {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , [ See Luk. 16. 24. Joh. 13. 26. Revel. 19. 13. ] as on the contrary , where ever it hath occasion to mention or express the sacred action of Baptism , it never useth the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but always , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Yea it is granted by the Dipping Grandees themselves , that the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is often found in the New Testament it self , where it signifieth nothing less ( or rather somewhat less ) then dipping . Yea that when it is used in the Sacramental signification , that it doth not signifie or import , dipping , unless it be said to signifie undipping , or lifting out of the water also , is to me evident from most , if not all the places , where the sacred action known by the name of baptizing , is expressed by it . I shall argue only that one ( at present ) Mat. 28. 19. The Apostles commission there , as to the matter of baptizing , is expressed by the said word ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Now if the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here signifies to dip , and not to undip , or heave out of the water , then had the Apostles no authority at all , or commission from Christ , to perform the one half of the baptismal transaction , ( we speak now according to the Dipping principles ) viz. that which consists in the lifting or taking up out of the water , those whom they were to dip into or under the water : but in case they did raise or help them out of the water , they did it upon their own heads , and without commission ; and consequently it could be no part of the baptismal transaction . How unreasonable a thing then is it , and unworthy Christians , to swell against their peaceable Brethren , ( their Brethren partakers of like precious Faith with themselves ) to separate themselves from their Holy Assemblies , as if they were the Synagogues of Satan , to pronounce them unclean for Christian Communion , &c. upon the account only , or chiefly , of humane tradition , and of such things whereof themselves can have no certain knowledg , no , nor yet men of far greater learning and knowledg , then they ? CONSIDERATION VI . No Authority can discharge , or disoblige , but that which is either greater then , or at least , equal unto that which bindeth . The Authority of such a Command of God , which is manifestly and undisputeably such , and is so acknowledged by the consciences of all men , is greater , then of any such Command , whereof it is matter of doubtful disputation whether he be the Author , or no . It is ( I presume ) no mans doubt or question , but that , 1. It is the Command of God . That they who have promised things lawful , and meet to be done , and in their power to do , should perform their promise accordingly ; how much more when such promises have been made in a sacred and solemn manner , in the presence of Christ , and of a great number of his Saints round about him , yea and ( in some sort ) unto Christ himself ? Nor , 2. Can it be any Christian mans question , but that Christian offices of love , as the edifying , comforting , admonishing , counselling , watching over Brethren , supporting those that are weak , refreshing the bowels of those that stand in need , with other services belonging either to Elders , or Members of Christian Congregations , are things very lawful to be done , yea and more then lawful , especially when they have been promised . Therefore unless men , who have promised such things as these , can shew as fair , as full , as express a discharge from God , from the performance of them , as that Command of his is , which he hath layed upon them for their performance , they are to be looked upon as promise-breakers ( and this of one of the worst and most horrid kinds ) if they shall refuse , or neglect , to perform them . Now I appeal to the Consciences of those persons themselves , who upon any pretence whatsoever ( especially upon the pretence of a false Baptism , so called only by themselves ) shall , after their Covenant struck , and promise made , with and to any Christian Church , or Society of Saints , to perform all the particulars specified , turn their backs upon this Church , thus treading and trampling under foot their holy Covenant and Promise , whether they can produce any thing from God , or from the Word of God , so particular and express for their discharge and disobligement in this kind , as that Command of his is , by which both they and all others stand charged to keep promise . I fear the sin of Churchbreaking , yea and Church-deserting without the leave or consent of the Church deserted , will not be understood or duly considered by men , until the punishment of it come to be suffered , and then it will be too late . A pretended Defect in , or of , Baptism , will not excuse any mans waxing wanton , or kicking with the heel , against Christ in any of his Churches , or Assemblies of his Saints ; no nor yet any such Defect as this in truth of being . CONSIDERATION VII . In that very Text of Scripture , Hebr. 6. 2. wherein our New Baptists place a great part of their trust for the support of their Cause , there is evidently imported a plurality of Baptisms ; the Doctrine or Explication of which is here numbered amongst the foundations of Christ , i. e. such heads of Doctrine , wherein persons were wont to be instructed ( as it were ) in the infancy of their Christian profession , in order to their further increase in knowledg . Now whether the Holy Ghost by mentioning , Baptisms ( in the plural number ) did not intend to insinuate , that however in one sence and consideration there be only one Baptism , Ephes. 4. 5. [ viz. in respect of the signification and end of Baptizing , ] yet in respect of variety of subjects , and of different forms of administration , wherein it might be , or was to be , administred , it might not be many , is ( I suppose ) not so easie upon grounds satisfactory to a considering man , to determine : Yet I judg it much more difficult for any man upon such an account to prove the contrary . Therefore such persons who call Christian Churches and Societies of men , accursed , or unclean , for want of such or such a determinate form of Baptizing , are not able to give any reasonable or Christian account of such their hard sayings ; nor yet to prove , that a plurality of Baptisms , as well in respect of different kinds of subjects , as of external modes of administration , was not intended , or allowed by Christ , nor ( consequently ) that the Baptism practised in the Churches of their reproach , is not a Baptism approved by him . CONSIDERATION VIII . Every Kingdom ( saith Christ ) divided against it self , is brought to desolation : and every City or house divided against it self , shall not stand , Mat. 12. 25. meaning , that in all Communities and Societies of men , greater or l●sser , divisions of one part against another , threaten dissolution of the whole . In consideration whereof some of the ancient Fathers judged a schismatical rending and dividing of the Church , to proceed only from a diabolical spirit , and to be a sin of very near affinity with that which is unpardonable * . Now although I judg this somewhat too hard and heavy a censure of schismatical practises , and in this respect like to the censures wherewith Schismatiques themselves always burthen those Christian Societies , from which they rend themselves , for wanting one thing or other that should make them cize with the standard of their imaginations , yet due consideration had of all those high appearances of the Holy Ghost in Scripture against schisms , divisions , strifes and contentions amongst imbodied Saints , the sin of Schism must needs be adjudged a sin of a deep demerit , and high provocation , in the sight of God , and of Christ . And the more precipitate , violent and heady any Schism shall be , and with how much the more contempt , and neglect of those , in respect either of giving , or receiving satisfaction about the pretended ground of schismatizing , against whom the sin shall be committed , and again , the less considerable , all circumstances duly weighed , the matter pretended for the schism-making shall be , so much the more haynous must the sin needs be , and punishable with the sorer Judgment by God . Now whether the Schism made by the Rebaptizing party of Professors amongst us , from those Churches , of which they were lately Members , upon the only pretence of a defect of Baptism , be not fearfully aggravated by all the said circumstances , I leave to their own Consciences , when God shall have awakened them , to consider . CONSIDERATION IX . That determinate kind of Baptism , which is the fire-brand of contention amongst the Saints , and which hath put the Christian world about us into a flame , is by one of the gravest Authors , and and greatest Apostles of the Anti-paedo baptistical Faith , called ( and that with evidence enough of truth ) a carnal Ceremony † , i. e. an external Rite of some sacred signification , or import . Now to make new partition walls of carnal Ceremonies , and this not only between Abrahams spiritual seed , and the prophane Gentile part of the world , but between one part of this blessed seed it self , and another , so that the one , because of this Ceremony rising up in their way , may not come at , to enjoy any spiritual communion , with the other , is it not the founding of a new kind of Judaism in the world ; and the making work for Christ to be crucified a second time for the dissolution of it ? CONSIDERATION X. Ignorance in some things appertaining to the knowledg of God , and the mystery of Christ , whether found in a Church , or in particular persons , rendereth neither the one nor the other unclean upon any such terms , but that both may lawfully , and without the least tincture of guilt , be conversed with in a Church-way . Otherwise there will neither Church , nor Member , be found upon Earth , but whose communion will defile us ; in as much as the Apostle , speaking as well of himself and his fellow Apostles , as of the intire successive body of Christians in all ages , saith ; We know in part , and we prophecy in part , 1 Cor. 13. 9. Again , where Churches , or persons , know but in part , it cannot be expected they should practise in whole , or in full . He is a good Christian , who practiseth and walketh up to his light , though he doth not walk above it , yea although his light be somewhat low , and mixt with much darkness . And though an erring or mistaking Conscience , will not simply or totally justifie a concurring practise , yet will it justifie it comparatively ; it being better to follow the dictate or light of a mis-guided or mis-taught Conscience , then to rebel against it . Otherwise sad were the case of those sacrilegious Church-breakers , who out of Conscience ( I judg no worse of many of them ) practise this enormity . Now then they who give sentence against a Church , or people , as unclean for communion , only because they do not practise Baptismal Dipping , must ground the equity of such a sentence , either , 1. Upon their non-conviction of the necessity of such a practise ; or , 2. Upon the non-practise it self , which they must suppose , either to be concurrent with , or repugnant unto , the light of their Judgments and Consciences . If the former of these , the ignorance or non-conviction of a Church , or people , of the necessity of Dipping , be pretended for a ground of the sentence we speak of , to justifie this pretence , it must be proved , that every mistake or dissatisfaction in Judgment , in any controversal Point whatsoever of like difficulty or disputeableness with that about the necessity of Dipping , rendereth a Church or people unclean for Communion . But I look to see Jesus Christ as he is , long before this be proved . 2. If the ground of the said sentence be the latter , the non-practise of dipping , then , in case it be supposed that this non-practise be a matter of conscience in the Church or people we speake of , and confirm to their judgments , they are adjudged unclean for not defiling , or not sinning against , their conscience . But far be it from us to suspect our Brethren in the Faith , of such a judgment as this . If it be supposed to be contrary to their judgment , and that in refusing to practise Baptismal dipping , they go against their consciences , then are the Supposers judgers of evil thoughts , supposing that which they cannot prove , indeed have no ground or reason at all to suspect , but ground in abundance to conclude the contrary . So that they can upon no Christian or reasonable ground pronounce any such hard sentence against their non dipping Brethren , as of uncleanness for Church Communion . And if they would but please plainly and clearly to declare , wherein they place the high demerit , the unpardonable crime of non-dipping , whilest men remain dissatisfied , either touching the lawfulness , or necessity of the practise , I verily beleeve they would soon be ashamed of their notion , and out of hand pull down all they have built upon it . CONSIDERATION XI . When the Apostle writeth to the Churches in his days , in sundry the inscriptions of his Epistles unto them , wherein he describeth them , he insereth the mention of their sanctification , their calling to be Saints , their being beloved of God , their Saintship , their faithfulness in Christ , &c. but never so much as hinteth their having been baptized . Which is a strong presumption at least ( if not a demonstration ) that in case it be supposed that all these Churches were baptized , yet the Apostle did not look upon their Baptism as any part of their Church-ship , or of the visibility thereof , much less as any essential part or point of either . For if such a thing shall be supposed , what reason can be imagined , why their Baptism should not once , or twice at least , have been mentioned in their discription , as well as their Faith , Sanctification , calling &c. so frequently , and ( well-nigh ) constantly ( I mean , one , or other of them . ) So then it is a plain case that the Apostle doth not estimate the truth of Churches by the observation or practise of Baptism ( much less by the practise of such or such a determinate kind of baptizing ) but by the Faith and Holiness of the persons inchurched . Baptism is never mentioned so much as by way of commendation , either of Church or person , ( at least not more then the observance of other ordinances ) no not when several other matters of praise are insisted on in reference unto either : ( See 1 Cor. 11 , 2. Rom. 1. 8. 1 Cor. 1. 4 , 5. Ephes. 1. 5. Luk. 1. 6. Acts. 11. 24. to pass over other texts of like import ) and yet many things may be commendable in either , which are not essentially requisite to their being . And ( doubtless ) if men were not under some strong enchantment , and the rational powers of their Souls strangely held , in reference ( at least ) to the subject we now speak o● , such an imagination as this would never have been found amongst all their thoughts , That Baptism according to one mode , or other , should be a constituting principle of a true Church . CONSIDERATION XII . When the Apostle Paul instructeth Christian Churches with their respective members , who and what manner of persons they are , who are unmeet for their Christian Communion , he mentioneth Fornicators , Covetous , Idolaters , Railers , Drunkards , Extortioners , Disorderly walkers , &c. but never persons of an holy and blamless conversation , whether baptized , or unbaptized . If our Brethren reply , that there was no occasion why he should mention persons unbaptized , in as much as there was none such in these days , who lived holily , or had the names of Brethren amongst Christians ; We answer , 1. That our Brethren are still wont to use slime in stead of mortar to build their Babel ; I mean , to make use of light conjectures , loose suppositions , presumptions , self-imaginations , &c. in stead of solid and clear demonstrations , either from the Scriptures , or sound principles in reason , for the defence and support of their Cause . To say that in the times we speak of , there were no Saints reputed Brethren in any Christian Church , who were unbaptized , is somewhat lighter then a meer conjecture , and not of any more weight then such a supposition , which hath much reason and strength of probability against it ( as hath been shewed elsewhere . ) 2. In case we should releive the poor , and grant our Brethren their said supposition without proof , yet how do they know that in case there had been any unbaptized persons reputed Brethren amongst the Churches ( especially such , the truth and validity of whose Baptism had been the only question , for this is the case between us and our Brethren ) that the Apostle would have ranked them amongst Fornicators , Drunkards , Idolaters , &c. and prohibited the Churches of Christ communion as well with the one , as with the other ? But 3. When our Brethren pronounce the Saints and servants of God unclean for Church communion , upon a pretence only ( or be it a true plea ) of their not being baptized , do they not intrude themselves into the prerogative Office of Christ , making new Orders , Laws , and constitutions of themselves for Church communion , which were never made by him ? Or if they desire to be judged Innocent of this Great Offence , let them produce from the Gospel some Order or Law of this tenor , or import , That he that hath only been washed in the Name of Christ , and not dipt over head and ears , shall be unclean for Christian communion , although the Image of God in righteousness and true holiness be never so resplendent and lovely in him . CONSIDERATION XIII . A submission unto the Ordinance of Baptism upon those terms on which it is obtruded by our Brethren upon all sorts of Beleevers , is , as themselves also acknowledg , yea and boast of ( though to the shame both of their opinion , and practise in the way ) very offensive , burthensome , and greivous to the flesh . And the truth is , that when men or women , especially being any thing weak or tender of constitution , shall in winter or cold seasons be perswaded unto it , they had need purifie themselves , as men at Sea use to do ( God himself observing and reporting it , Job . 41. 23. ) by reason of the breakings of Leviathan , i. e. when they expect nothing but death by being wrackt by this unruly and formidable creature . Yea for many to go into Rivers , or Ponds to be dowsed over head and ears , in such seasons , is as express a tempting God , as a passing through the fire would be . One of those poor women lately perswaded into the watery Paradise about Newington , had much ado to recover the air with her life , saying when she came from the water to her self , words , either these , or to a like effect ; that she was almost gon , and that well might the business of baptizing be resembled to Christs death , for she was nigh unto death by it . The rest , who had somewhat a better return of their venture , yet sustained loss . There was not very long before a maid-servant living within a door or two of me , in the City , who being led ( by what Spirit let understanding Christians judg ) to meet with Jesus Christ under water , was so far from being healed of the infirmity , which she carried thither , that she brought with her out of the water the extream torture of several days together . What became of her after this , I know not . And how severely the healths , yea and lives of men and women are almost continually threatened , and sometimes severely handled , by the waters of Baptismal dipping , are matters better known to many others , then my self . And if they be thus terribly austere to the flesh in the Southern parts of England , what may we judg them to be in the Northen parts of Scotland , and in climates of far less communion with the warmth and heat of the Sun , then it ? Yea Mr Fisher himself imputes Pauls being so tardy and backward to the duty of dipping , as to need such a sharp Exuscitation hereunto , as he conceits the words of Ananias , And now why tarriest thou , &c. do import ; he imputes ( I say ) this supposed backwardness in Paul to the said supposed duty , to a sensibleness in him of some tediousness in the service * . A little before he hath these words : I know no mans flesh forward to it , further then by Faith it is over-powerd . So that by consent of both parties , Baptism by Dipping , upon such terms , and under such circumstances as our new Baptists urge the necessity of it , is a burthen exceeding grievous , and next to that which is intolerable , to the flesh : yea neither party needs be tender , upon such terms to vote it a yoke more heavy then circumcision under the Law , which yet Peter plainly tells the Jews , was such a yoke , which neither they nor their . Fathers were able to bear ; yea and upon this account , calleth the putting of it upon the necks of the Disciples , a tempting of God . Now therefore why tempt ye God to put a yoke upon the necks of the Disciples , which , &c * . Concerning the other Sacramental service of the Lords supper , it is sufficiently known that it is in no degree burthensome , or troublesom to the flesh , but rather of a cherishing , nourishing , and welcom import to it . Nor is it ( I suppose ) the sence of our dissenting Brethren , but that Gospel Baptism was by Christ calculated and intended for babes in Christ , for beleevers of the first peep ( as it were ) out of the shell , and greatest weakness , in the Faith ; as on the other hand , the Sacramental Sevice of the Supper was in like manner prepared and ordained by him for Beleevers of grown stature and strength . Now then I cannot but greatly wonder , that our Brethren should esteem it a matter of such high impiety in us , and deserving no less censure or punishment , then excommunication it self , to judg it contrary both to the wisdom and tenderness of bowels in Christ towards his Saints , to provide the strongest meat for his weakest babes , and milk for his strong men ; to put his new-born babes to bear the heat and burthen of the day of Christianity , whilest his old Souldiers , men of strength and courage , are feasting with bread and wine at his table . Considering what a stream and torrent of Scriptures there are that run a head against such a notion as this , we know not how to handle our judgments or consciences to make them of this opinion , that Evangelical Baptism consisteth in any thing so like the piercings of a sword to the flesh , or which requireth such an overpowring of Faith to subject men unto it , as our Brethren themselves represent their dipping to be , and to require . Nor can we with all the might of our own understandings , nor with all the additional help of the light hitherto afforded us by our Brethren , tell how to beleeve or conceive , that all the Land of Judea , and they of Ierusalem , with all the region round about Iordan , were all over-powered by any such high hand of Faith , who yet came thick and threefold , troops upon troops , and companies after companies , to be baptized of John , and were baptized accordingly . CONSIDERATION XIV . For those who are babes in Christ and weak in the Faith ; yea for those , who know but in part ( and higher then thus , neither doth their knowledg it self rise , who think they know more then all the world besides ) to mistake , where ( in a manner ) all the judicious , learned , and grave , all the zealous , faithful , and best conscienced Christians , and Servants of God throughout the world , Fathers , Martyrs , Reformers , and others , for sixteen generations together , even from the days of the Apostles , until now , have mistaken , and not been able to discover the truth , or mind of God , is ( doubtless ) the most venial and pardonable mistake , that can well be imagined ; yea although it should be supposed that the subject matter , wherein , or about which , this mistake hath been , be of very great weight and consequence . Such as this , and no whit worse or more culpable then this , is the mistake ( if yet a mistake it be ) of those Churches and Saints , who judg it no ways necessary , nor agreeable to the mind of Christ , for them to desire a baptismal dipping , having been regularly ( as they conceive ) and sufficiently baptized in their Infancy . Now the common and best-known principles of reason and equity , ( and of Christianity most of all ) upon mistakes of the most-venial nature , and which are incident to the best , the most watchful and faithful of men , teach men to inflict the lightest punishment , whether by censure , or otherwise ( if any at all ) that well may be . If then to judg and condemn a Church , or people of God , as a spurious and unclean Congregation , with whom no man can joyn in Church-communion , without polluting himself in the sight of God , be an high and heavy censure ( which I presume no man questions ) then must they , who inflict this censure only upon the account of the demerit of the aforesaid mistake , needs be extreamly irregular , unrighteous , and unreasonable in so doing . And yet they who in the open view of the world , inflict it by an actual , hasty , and ( as it were ) a frightful rending and tearing off themselves from such Churches , inflict it upon the hardest and most unchristian terms that can be imagined . And give me leave here only to add this ; that I know no more pregnant a symptome of a strong inchantment , delusion , or distemper , then when a petty handful of men are rank of confidence and conceit , that all the world are out of their witts , but themselves ; and that they are as so many stars of the first magnitude , and all other men but as the snuffs of so many Candles . CONSIDERATION XV . That Baptism , how duly soever administred , is no Churchmaker , but at the highest , a Church-adorner ( and this possibly in some cases only too ) is evident from hence ; that the Lord Christ , whilst he was yet unbaptized , was as much the head , and as legitimate an head , of the Church , as after his baptism . And as Christ obtained not the Head-ship of the Church , nor right unto it , by being baptized , so neither do beleevers obtain their right to membership in a Church , by their being baptized . Yea it is but conjectural and traditional Divinity , to affirm or hold , that all the members of all the Churches in the Apostles days were baptized . Certain I am that Baptism cannot rationally pretend to so much Interest to constitute , ●● legitimate , members of Christian Churches under the Gospel , as circumcision might to constitute the members of the Iewish Church under the Law . Yet this Church was altogether as true a Church , and all Abrahams children by Isaak as true members of this church , when and whilest they had no practise of circumcision amongst them ( as viz. during their Fourty years journeying through the Wilderness ) as when it was in the most regular and standing use among them . Yea ( doubtless ) Abraham and his family were as much the Church of God , before the Ordinance it self of circumcision was delivered unto him , as afterwards . And why the Iewish children before the eight day , should not be judged members of that church , as well as after , I understand not . Therefore without all controversie Baptism is no builder of Churches , although , as some men now set it on work , it is a puller of them down . Nor doth it at all savour of Gospel dispensation , that God should build his spiritual Temple upon Foundations made of a carnal ceremony , or that he should deny that poor and mean priviledg ( comparatively ) of Church-membership , unto that Grace ( I mean , Faith ) unto which he hath vouchsafed that High and Heavenly prerogative , the making of men to becom the Sons of God . Besides , that which is no where mentioned as commending any man , either unto God , or men , more then , or so much as , many other duties or qualifications , cannot reasonably be judged more necessary to any mans regular admission into Church-fellowship , then those other things . Now Baptism is no where represented in the Scriptures as commending any man , either unto God , or men , nor as any considerable testimony of any mans Faith , vast multitudes of people having been baptized by Iohn , yea and by Christ himself or his Disciples , whereas there were very few true beleevers amongst them ( Mat. 3. 5. Mar. 1. 5. Luk. 7 , 21. Compared with Iohn . 1. 11. Ioh. 3. 32 , Acts. 1. 15. ) whereas other qualifications , as Faith , Love , Righteousness , Holiness , Humility , the new Creature , the hearing of the Word , the searching of the Scriptures , ( with many others of like character ) are frequently insisted upon , as matters of worthy testimony unto those , in whom they were found , yea and some of them of signal acceptance with God . Therefore certainly it is a most groundless and importune conceit , to estimate the truth of a Church of Christ by the Baptism of the members ; or to deny unto such congregations or bodies of Saints , the legitimacy of Church-ship , upon a pretence and conceit of their not being baptized , which are in all things , which commend a Church , either unto God , or men , the Glory of Churches , yea and ( in the Apostles sence , 2 Cor. 8. 23. ) the Glory of Christ himself . CONSIDERATION XVI . The main , if not the only , ground and reason why our newbaptizing and baptized Brethren , reject the Baptism , so esteemed and practised among us , is , because they suppose it to be a meer nullity , and to have nothing in it of the Baptism appointed by Christ . Upon this their supposition they proceed with the utmost severity against us , they excommunicate us , and deliver us up to Satan , that we may learn rightly to baptize . But if the Lord Christs rule be true , a corrupt tree cannot bring forth good fruit ( Mat. 7. 18. ) And again ; that every tree is known by his own fruit ( Luk. 6. 44. ) then is our Baptism no corrupt Baptism , but the Baptism commended by Christ ; or however , far from being a nullity . For it is a true rule : Nonentis , nulli sunt affectus , nulla opperatio : Nullities , or non-entities , have neither affections , nor effects , or operations : produce nothing which is proper to be produced by a real and truly excistent cause . But that Baptism amongst us , which our Brethren very inconsiderately and invita veritate , vote to be a nullity , is as efficacious , as operative , in respect of all the main ends of Baptism ( the Baptism I mean intended by Christ ) as theirs is , or can be ; yea in respect of some of these ends , if not all , it hath the preheminency . For 1. It doth as solemnly , with as much authority and power , with as express a signification to the understandings and apprehensions of the world about us , testifie and declare us the profesed Disciples and followers of Jesus Christ , as that Baptism practized by them can do . Nay in this ( which is one of the most considerable ends of Baptism ) it is of the two more efficacious then theirs . For their Baptism is ( comparatively ) a kind of Barbarian to the world : nor do the generality of men interpret or look upon it , as any thing more significative , or assertive , of their owning the Name and Faith of Jesus Christ ; then our Baptism ; which was also theirs , untill they renounced it , by substituting another in the place of it . Yea the sence of the world , and of the generality of persons , amongst whom they live , is so far from being either , that by their Infant-Baptism they stood insufficiently declared the professed Disciples of Christ , or that by their new Baptism they make any materiall addition unto that their Declaration , that it inclines rather to this , viz. That they betake themselves to a Re-baptism , more to disobliege themselves from what their Infant-Baptism ingaged them unto , then to strengthen or make valid that ingagement ; which , at least as they apprehend , cannot receive any addition of strength or validitie by any further Baptism , but they are jealous that it may be disinabled , or at least disadvantaged , by such an after-Baptism . Of which apprehension I wish they had not , and yet much more , that they may not in time have , too just a ground . But however , nothing can be more evident , then that that Baptism is most serviceable and efficacious to testifie or demonstrate a person , man or woman , to be a professor of , and to own , the Name and Faith of Jesus Christ in the sight of the world , whose signification and import in this behalf is best known unto the world . If so , then is our Baptism , as valid , as efficacious , in respect of this great end of Baptism , as our Brethrens new Baptism can be ; and consequently , is far from being a nullity . 2. Our Baptism is altogether as operative , as bearing , as ingaging upon our judgments and Consciences , to become the reall , loyall , and true Disciples of Jesus Christ , as theirs can be upon theirs , or could be upon ours , should we come under it . For out of the sence and conscience we have that we have been Baptized , and still own and stand by that our Baptism , we expect no other but the severest judgment and condemnation , which belong to Covenant-breakers with their God , from his hand , if we shall be found unfaithfull under this our Baptismall ingagement . And certain I am , that our Brethrens new-Baptism can have no richer , no fuller , no more vigorous or potent an influence upon their judgements and conscience in this kind , then so . I wish that theirs may hold weight with ours in this ballance . If our Baptism , whilst it was theirs also , had not the same weight of engagement upon their consciences , which it hath upon ours , have they reason to judge us for it , and not rather themselves ? Therefore in respect of this great end also of Baptism , ours is no whit more a nullitie , then theirs . 3. ( And lastly ) nor can we , or they ( reasonably , and upon ground ) judge that our Baptism ( as we call Baptism ) is less edifying , strengthening , comforting , to the inner man , then theirs . Our souls , through the grace and goodness of our good God unto us , have prospered as much under that Baptism which we own , and by means of it ( as far as we are able to compute ) as we can , upon consultation had with al Oracles that are like to inform us in the point , expect they would , or should have done , under that Baptism , whose threshold our Brethren place so neer the threshold of Christ himself . I beleeve there are thousands yet abiding under our Baptism , who would not willingly exchange spirituall estates with the best of those , who to better their estates in this kind , have sought security under the wing and shelter of a new Baptism : yea I make very little question , but that if our Brethren of this new Baptism ( at least many of them ) would deal ingeniously and freely ( and what is this but Christianly ? ) with us in the point , they would acknowledge and confess , that they carried far the greater part of that spirituall treasure , of which they are at present possest , from under that Baptism which they forsook , unto that which they have taken in exchange for it . Yea I heartily wish for the sake of some of them , whom I know , that their New Baptism doth not help to diminish their Old grace . Therefore in respect of this great end also and benefit of Baptism , the building up of the inner man in Grace and peace , our Baptism is no whit behind theirs ; but , if experience will be allowed to umpire , much before it . I know no other end of Baptism but what is easily reduceable to one of these three . Set them then to judg ( as the Apostle speaketh in another case ) who are least esteemed in the Church , whether that Baptism be like to be a nullity , which acts and performs , and this with authority and power , all the ends , services , purposes and intents of Baptism ; yea and in most of them , if not in all , quits it self at a more worthy rate of efficacy and success , then that which pretends to the honour of being the sole reality and truth . CONSIDERATION XVII . It is no where to be found in Scripture , that any Church of Christ , or imbodied society of Beleevers , was commanded by God , or Christ , or his Apostles , to be Dipped ; nor yet threatened , or reproved by any of them , for the non-practise of Dipping . If this be denyed , let the Scriptures , one , or more be produced ( for as yet none have been ) for the justification of such a Denyal . Is it not then presumption in the Highest , and an assuming of an Anti christian power , to impose Laws upon Christian Societies , which the Lord Christ never imposed ; yea and to censure and scandalize them with the odious and reproachful terms of Anti-christian , and unclean , only for the transgressions of their own Laws ? Nor will it serve the turn , to pretend , that it is to be found in Scripture , that particular members of Churches or imbodied societies of Saints , are commanded to be dipped , and by consequence , that Churches , or whole Churches , ought to be so likewise . For ( besides that this is contrary to the avouched principles of those , who are like thus to pretend , who affirm , that the Scripture no where reports , or makes , any person a member of a Church , but only such who were dipped , before they entred that relation , and consequently could have no such command imposed on them , being now members ) it followeth not , that because some particular members of a body were required to be dipped , therefore the whole body was commanded to be dipped likewise ; especially not upon such terms , that unless it would be thus wholy , universally , and in all its members dipt , it should be unclean in the sight of God and men , and all communion with it sinful . Therefore they who impose such a Law as this upon Christian Churches , or Societies , and make them heynous transgressors for the breach of it , punishing and censuring them accordingly , are usurpers of the high Prerogative of God , and of Christ , claiming and exercising a Lordship over the Faith and consciences of men . CONSIDERATION XVIII . Yea I beleeve it is more then the greatest Oracle of Baptismal Dipping under Heaven , will ever be able to prove to the satisfaction of a conscience Christianly considerate , that there is any precept or command of Christ in the Scriptures , whereby it is made sinful for any person whatsoever , not only not to be diped , but to be not so much as baptized in one form , or other . For first , certain it is , that it is no sin unto any person whatsoever to be un-dipt , whilest there is no person to be found sufficiently authorized by Christ to administer dipping unto him . And however the camel be swallowed whole , either by the largness of the consciences , or by the scantness of the understandings , of our Metropolitan Dippers , yet is it not so easie for them to justifie the authentiqueness or validity of that commission , by which they act ( without fear or trembling ) the parts of dippers . But of this elswhere . Secondly , that precept of Christ , Mat. 28. 19. which ( as far as I understand ) they make their cheif treasure to support them in their wars against their Brethren , doth at no hand make those transgressors , who are not dip-wise baptized , no nor yet those who are not baptized , either so , or otherwise . For first , here is no precept , charge , or command given unto any person , one or more , but unto the Apostles only . Go ye therefore [ i. e. ye Apostles ] and teach all Nations , baptizing them , &c. Now as a Law imposed upon a Magistrate for the discharge of his office , doth not make a subject guilty by his non-performance of it , nay he [ the subject ] should be more guilty , in case he should observe it : so neither doth a charge layd by Christ upon his Apostles in reference to their special office & ministry , oblige any other sort of men to the observation of it * Secondly , in these words , baptizing them , it cannot reasonably be conceived that they were injoyned to baptize any person , or persons . against their wills , or whether they would , or no . No , nor is it a matter of easie resolution , what is the Antecedent or Substantive to this Relative pronoun , them ; or whom , or what persons they are , whom our Saviour here authorizeth his Apostles to baptize . Therefore , Thirdly , Here being no command layd upon any person to be baptized , or to desire Baptism of the Apostles , it clearly follows , that the Apostles are here injoyned only to baptize such persons , who shall freely and voluntarily require the same at their hand . Nor , Fourthly , Can it be proved from these words , teaching them to observe all things , whatsoever I have commanded them , that the Apostles did teach Saints , beleevers , or others , to require Baptism of them , unless it were first proved , that this was one particular of those things , which Christ commanded his Apostles to teach the Nations to observe . But I beleeve there is no day in the year auspicious for our new Baptists to undertake the proof of this . Nor , Fifthly , do we find , that the Apostles in the course of their ministry , did ever teach either Church or person , to demand , or seek Baptism at their hand ; much less threaten them , or charge them with disobedience unto Christ for not seeking it . Sixthly , in case it should be granted , that the Apostles by the tenor and vertue of their commission , might , and did , teach Beleevers to observe the Law of requiring Baptism at their hands , yet it followeth not from hence , that by vertue of this commission they had power also given them to make it a standing Law for all Pastors and teachers to the worlds end , who were to succeed them in the preaching the Gospel , to impose the observation of the same Law upon all Beleevers ; considering 1. That water-Baptism , as appears partly by the express intentions of God about it in the first setting it on foot in the world , Ioh. 1. 31. partly also , in that there is never mention made of any administration of Baptism in any place , but only upon the first coming or preaching of the Gospel therein , although there were never so many converted to the Faith in the same place afterwards ( I mean , upon a second publication of the Gospel in this place ) Acts. 2. 41. compared with Acts. 4. 4 , & 5. 14 , & 9. 42 , and 19. 3. with vers. 18. by these two considerations ( I say ) it fully appears that water-Baptism was never intended by God , but either only or chiefly , for an Introductory or planting Ordinance i. e. to attend the Gospel for a time at its first coming unto , and reception by a People , Citty , or Nation , until it should get some considerable rooting , and Interest amongst them , not for a staple or standing ordinance in one and the same place ( whereof good reason might be given , but that we are now upon a pin of brevity . ) Secondly , That wheresoever , either the work and office of Pastors and Teachers , or their qualifications are described , or the Intentions of God in , and about the erections of them in the Church declared , there is not the least mention made either of any charge given them to baptize , nor of any qualifications requisite in those , who should baptize , nor of any intent of God , or of Christ , that they should baptize . See and compare 1 Tim. 3. 1 , 2 , 4 , &c. 2 Tim. 4. 1 , 2. Tit. 1. 7 , 8. Ephes. 4. 11 , 12 , 13 , 14. Thirdly , When the Apostle Paul directeth Timothy to commit unto Faithful men , the things which he had heard of him among many witnesses , the end why he thus directeth him , is signified in these words , who be able to teach others also ( 2 Tim. 2. 2. ) plainly intimating , that what is deriveable from the Apostles unto standing Pastors and Teachers , respects cheifly , if not only , their abilities to teach , or preach the Gospel . Seventhly , Concerning these words , And lo I am with you to the end of the World ; neither do these necessarily prove , that a ministeriall or actually Baptizing should continue to the end of the world , at least not in all parts or places in the world , where the ministery of the Gospel should be continued . For 1. Jerom conceiveth that the Apostles themselves are here said to live , and so to teach and baptize , to the end of the world , viz. in and by , their writings and other labours in the ministry : and that the presence of Christ with them to the end of the world here promised , importeth , 1 his directing , strengthening , and incouraging presence , whilest they continued in the body ; and 2 his assisting presence with them in their writings and other labours faithfully performed in the work of the Gospel , whereby these should prosper and bring forth fruit to the end of the world . This is no hard or far fetcht interpretation . a Yet 2. be it granted , that Christ here promiseth his presence , not unto the Apostles alone , but to all their successors in teaching and baptizing , ( though a substantial proof of this requires more , I fear , then all the abilities of our Brethren of the Dip are able to perform ) yet neither will it follow from hence , that they who should succeed them in both , should baptize upon any other terms then the Apostles themselves did , yea or are recorded in the Scriptures to have done . Now ( as we lately observ'd ) it is no where reported of them , or any of them , that they ever Baptized in any place , but onely at , and upon , their first bringing of the Name of Christ , and the Gospel thereunto , in case it found any competent entertainment and settlement there . But , Eightly , ( and lastly ) Grant we all that can either reasonably or unreasonably be demanded from the words in hand , on the behalf of those , who were , and are , to succeed the Apostles in the work of the Gospel , viz. Ministers and Teachers , and that Christ promiseth his presence with them , as well in Baptizing , as in teaching ; yet what presence of his is here promised to private Christians , in their Administrations of Baptisme ? Surely when they Baptize , Christ is not with them in the work ; how much less when persons of this character shall put forth their hand to touch the Ark of Baptism , who are not so much as Baptized themselves ? And yet a Baptism administred upon such polluted terms as these , is the mother and Foundress of all those Baptizmall Administrations , for which our Brethren so importunately magnifie themselves against us . To plead , that a person unbaptized , may administer Baptism in a case of necessity , is a sufficient plea indeed thus understood ; viz. 1. When God himself adjudgeth and determines the case of necessity ; and 2. authorizeth from heaven any person , one or more , for the work , as he did John Baptist . Otherwise Vzzah had as good , or better reason to judge that a case of necessity , in which he put forth his hand to stay the Ark , then our first unhallowed and undipt dipper in this Nation , had to call that a case of necessity , wherein , to the sad disturbance of the affairs of the Gospel , yea and of the civil peace also , he set up the Dipping trade . We do not intend that any thing hitherto argued in the consideration in hand , should be taken as meant for a positive or demonstrative proof , that the Ordinance of Baptism is now extinct , or not administrable without sin in the world ; but rather as a demonstration partly of the many Labyrinths and difficulties , which they ought to overcom and clear , who are so confidently positive and assertive of the contrary ; partly of the most unreasonable and importune practise of those , who pronounce all men unworthy of Christian communion , who are not as positive and assertive in matters of so doubtful disputation , as themselves . CONSIDERATION XIX . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , i. e. Variances , Emulations , Animosities , Contentions , Divisions [ or Seditions ] Sects * , are by the Holy Ghost himself adjudged works of a the flesh , and such which are manifest ; Yea and are ranged in the middle between , adultery , fornication , uncleanness , wantonness , Idolatry , witchcraft , hatred , on the one hand , and , Envyings murthers , drunkenness , revellings , and such like , on the other hand . Concerning all which , joyntly and severally the Apostle denounceth this heavy Sentence : Of which I tell you before , as I have also told you in times past , that they which do such things shall not inherit the Kingdom of God . Gal. 5 , 19 , 20. 21. [ meaning , without repentance ] Now how can men and women in any other way , or upon any other account , more manifestly , or more directly incur the guilt of the said sins of Variances , Emulations , animosities , Seditions , Sects , ( at least of some , if not of the most of them , and consequently the dreadfull doom of being excluded from the Kingdom of God ) then by labouring in the very fire to trouble , disturb , rend , tear , dismember , break into sects and factions , such Churches or bodies of Saints , who until now were walking Holily , and humbly with their God in unity , love , and peace , edyfiing one another in their most holy faith , with all good conscience observing all Ordinances of God made known unto them for such , and ready and willing further to abserve all other , that should in like manner be made known unto them ? Or can any pretence or plea whatsoever render the children of such high misdemeanors excusable before the Judgment Seat of Christ ? I draw out my whole heart and Soul in requests unto my God , that he will graciously awaken the consciences of such persons , who whilst they pull down , what Christ hath built up , and scatter , what he hath gathered together , think they do him service . Certainly never were the sins of variance , emulation , wrath , strife , Church-seaition , schism , commited in the world by men , nor can it be imagined how they should be commited , if they who quarrel , trouble , rend and tear off themselves , labour in the very fire to rend and tear off others , from Christian Churches and Congregations , only for dissenting from them in their private conceits about the ceremony of Baptism , be not guilty of them . The contentions , rents and schisms in the Catholique Church , so deeply complained of , bewailed , and opposed by the Fathers of old , were , according to a true estimate , but as shadows of these sins , and of light demerit , in comparison . CONSIDERATION XX . When some of the Brethren of the Church at Ierusalem were unsatisfied about that which Peter did , in going to the Gentiles at Cornelius his house in Cesarea , and having communion with them , Peter , in order to their satisfaction , and his own justification in holding communion with them , doth not insist upon , nor so much as mention , or hint , their being baptized , but only the gift of the Holy Ghost given unto them by God in Testimony of their Faith . For as much then ( saith he ) as God gave them the like gift as he did unto us , who beleeved on the Lord Jesus Christ , who , or what , was I that I could withstand God ? Acts 11. 17. Where ( by the way ) it is observable , that Peter judged that a withstanding of God which our Brethren call a serving , or an obeying of God ; I mean , a refusing of communion with those , concerning whose faith in Jesus Christ he had received satisfaction . Upon the said account given by Peter , it follows ( vers. 18. ) When they heard these things , they held their peace and glorified God , saying , Then hath God also to the Gentiles granted repentance unto life . From whence it is evident , that neither did Peter himself , nor yet the Brethren of this Church at Ierusalem , look upon Baptism , as essential to Christian communion , or as absolutely necessary to be found in those , with whom this communion may lawfully be held . For if so , why did not Peter rather insist upon their Baptism , then the testimony of their beleeving , for his vindication in holding communion with them ? Yea and why did not those who contended with him about his said act of communion , make some such objection as this against his plea ( instead of being satisfied with it ) Why dost thou tell us of the falling of the Holy Ghost upon these Gentiles , or of their beleeving ? What is this to justifie thee in going in unto them ? Tell us were they baptized , or no ? Certainly both Peters silence of Baptism in his plea , and their silence in not inquiring after it for their satisfaction , divisim and conjunctim prove , that Baptism in these days was looked upon as no foundation essentially requisite to build Church communion upon . For that that communion with the Gentiles , about which Peter was now questioned at Ierusalem , was constructively at least such a communion , is evident ; 1. Because Peter for his justification therein , pleads the falling of the Holy Ghost upon them as a testimony from God of their beleeving in Christ , which is no proper or necessary plea for the justification of the lawfulness of any other communion . 2. That communion which consisted in any kind of eating with men , was by the Jews , who were the men that now contended with Peter about his communion with the Gentiles , interpreted as an acknowledging and owning of them in relation unto God , and as persons in Covenant with him . In which respect they judged it unlawful for a Jew to sit at table , and eat meat with an unproselyted Gentile , as appears from Luk. 5. 30. and sundry other places . Yea our Saviour himself looked upon a regular forbearance of communion in this case , as a matter of Religion , and of like nature with the offering of sacrifice , Mat. 9. 13. compared with ver. 10. 11. To pretend that that communion , which Peter had with these Gentiles , was after , not before , their baptizing , is little to the purpose . For that their baptizing was meerly accidental and irrelative to his communion with them , appears clearly 1. Because he builds his justification in it upon quite another foundation ( as we have heard ) viz. the gift of the Holy Ghost unto them in testimony of their beleeving ( which notwithstanding our Brethren judg insufficient to justifie them in a like communion , unless it be eeked out with a baptizing . ) 2. Because , they who demanded , and expected ( if were to be had ) a plenary satisfaction of that act of Peter in communicating with them , were fully satisfied with the account mentioned , making no question for conscience sake about their baptizing . In like manner this very Church at Ierusalem , a while before , had admitted Paul into their communion , only upon Barnabas his declaring unto them that he had seen the Lord in the way , and that he had spoken to him , and how he had preached boldly at Damascus in the name of Jesus , ( Acts. 9. 27. ) without having heard the least inkling of his baptizing . Yea it may be a question whether Barnabas himself knew that he had been baptized : but however if he did know it , it is scarce a question , but that being now to prepare him a way into communion with this Church , he would have represented his Baptism , if he had judged the knowledg hereof necessary for this Church , before they could lawfully receive him into their communion . Yea a little before this , Ananias at Damascus had given him the right hand of Christian fellowship in calling him , Brother , before he was baptized . Therefore our Brethrens conceit of such an absolute necessity of Baptism in order to Church-fellowship , as they dream of , is but an Apocryphal dream , without footing or foundation in the Scriptures . How much more is the emphasis of this their conceit Apocryphal , which beareth , not that Baptism simply , but Baptism according to their model of circumstances in every circumstantial punctillo administred , is of this Soveraign and Sacred necessity to qualifie and capacitate for Church-communion ? Do they affect to be either more wise or more Holy then God ? CONSIDERATION XXI . When Christ ascended up on high , it is said that he led Captivity captive , and gave Gifts unto men ; Some , Apostles ; and some , Prophets : and some Evangelists : and some Pastors , and Teachers , For the perfecting of the Saints , for the work of the Ministery , and for the edifying of the body of Christ , &c. Ephes. 4. 8 , 11 , 12. From hence it appeareth by as cleer a light as any the Sun shineth at noon day ▪ that Christs gift of Pastors , and Teachers , was intended by him , not with limitation to Saints baptized , or for the perfecting of them , but to Saints simply and in general , whether baptized , or unbaptized , or ( which is the same ) to all Saints without exception of any , in as much as the Body of Christ consists of all these , according to that 2 Thes. 1. 10. When he shall come to be glorified in his Saints , and to be admired in ALL THEM THAT BELEEVE . Now if Pastors and Teachers were given by Christ that all Saints , one or other , baptized or unbaptized , should be perfected by them , and the whole Body of Christ edifyed , then certainly they have all right to Church-fellowship , in as much as Pastors and Teachers have their callings only by , and residence in Churches . Neither are they in any capacity , or probable way of perfecting them , but only when , and whilst , they are incorporated with them in their Churches ( respectively . ) If men will not allow the priviledg of Church-membership unto the Saints deemed by them unbaptized , do they not herein rise up against the Councel and gracious Intendments of Jesus Christ towards them for their perfecting ? Fighting against Christ is a sin most dreadsully terrible , whe●e forgiveness cannot be pleaded in prayer for the siners upon this account , For they know not what they do . But I trust , Ignorance is the mother of that sad Devotion of our Brethren , whereby they reject , yea oppose , the Councel of Christ concerning his Saints . CONSIDERATION XXII . Besides the many reasons and arguments in our way ( many of them of great pregnancy and strength , as they seem in our eye ) which seperate between our judgments , and the necessity , yea or expediency , of a Baptismal Dipping ( which reasons may be published in due time ) we have some discou●agements and disswasiv●s upon us otherwise from that way . First , We understand by books and writings of such authority and credit , that we have no ground at all ●o question their truth , that that generat●on of men , whose judgments have gone wondering after Dipping , and Rebaptizing , have from the very first original and spring of them since the late Reformation , been very troublesome and turbulent in all places where they have encreased to any numbers considerable ; and wiser men then I are not a little jealous over the peace of this Nation , lest it should suffer , as other places formerly have done , from the tumultuous and domine●ring spirit of this sort of men so numerously prevailing as they do . There is a strong tide of Report both from Ireland and Scotland , that as far as the Interest and power , so far the insolency also and importune haughtiness of that generation we speak of , extendeth in both these Nations , and that all persons , of what Integrity or worth soever otherwise , who are not enlightened with their darkness about their dipping , are troden under foot like unsavory salt , and judged unmeet for any place of trust or power with them , being allowed only the preferements of drawing water , and hewing wood . One of this faction or party in England ( and he no small begger neither ) speaking of a Person , who , though not of his judgment about the necessity of dipping , yet otherwise a man ( to my knowledg ) that had very well deserved of that way in several respects , as well publique , as private , yet speaking ( I say ) of this person , he said in the prefence of several persons of quality , that He deserved to be hanged ; an aphorism consonant to the later saying of a preacher of that way about the City , who in discourse with a person ( walking in communion with me ) about his judgment , and being ( as it seems ) worsted in the skirmish , at last recovered all the ground he had lost with this or the like , Epiphonema ; that she might find her Church at Tyburn , and the Gallows . These words I regard but as muck , notwithstanding it may concern others to look after the fire . But surely these men , when they come into their Kingdom of Authority and power , will execute judgment and justice without partiality . If so , then , He that deserveth to be hanged , must expect no better quarter then that of the halter : and if justice be administred without partiality , all that are in the same condemnation of Anti-dipping with him , may bear him company in the same expection . Let no man think that because I write these things , I do not walk charitably towards the persons of the men , of whom I speak , or that I bear in my spirit the least touch or tincture of any Sinister affection against the worst of them . My principles ( I confess ) are too lofty and stiff to honour any mans unworthiness whatsoever , so far , as for the sake thereof to become his enemy . Jesus Christ with the hand of his grace hath taken my gall out of my bowels , and divided it between sin and Satan . My Conscience beareth me witness in the Holy Ghost , that as I have been cordially and christianly respectful and friendly unto these men , as far as I have had opportunity to serve them , so am I still ready to bow down and lick the dust at the feet even of the meanest of them , and of him amongst them , who ever he be , that is my greatest enemy , for their spiritual , yea or temporal accommodation . Nor do I deny , or doubt , but that as amongst the Pharisees , though a generation of Vipers a , there were some who beleeved in Christ b ; so among those , who have been baptized in their own water , some there are baptized into the Spirit of Christ , and upright in the sight of God . But the Israelites being mingled amongst the Heathen , in time learned their works c and the Nightingale ( some say ) by conversing among Sparrows , will forget her native notes , and learn to chirp . Moreover , those things were not in Hazael's heart , whilest he was yet a Subject , which were afterwards ingendered there , when he came to be King over Syria d . Secondly , There is scarce any of those worthy Instruments , Luther , Calvin , Beza , Bucer , Peter Martyr , Musculus , Bullinger , with others of like name and worth ( almost ) without number , whose piety , zeal and faithfulness in conjunction with their singular gifts , and abilities of learning , God was pleased to honour and use in the glorious Work of the Reformation , and in the deseace and propagation of the reformed Religion unto this day , but in their Writings , Commentaries upon the Scriptures , and others , very frequently and upon all occasion take up most sad complaints against this generation of men , as enemies to the progress of the Gospel , and by their unchristian and unworthy carriages , causing the good Word of God and the Reformed Religion to be evil spoken of , and reproached by the Adversaries thereof in the world . Thirdly , We understand by the Records of former times , and our own experience time after time informeth us in part , that many of the best , and most considerate persons , who have been for some time engaged in that way , after full tryal of it , have forsaken it , as not finding God , or Christ , in it . Fourthly , We understand by frequent and very credible informations , & some of us are able to testifie as much upon our own knowledg and experience , that in some of thier religious Assemblies and Conventions there is no considerable presence of God with them ; that there is little taught amongst them with any evidence or demonstration of the Spirit , with any Authority and Power ; that the Scriptures are very defectively and lamely opened and applyed , ever and anon wrested to the countenancing and magnifying of their own private conceit and notion about Baptism ; and that the greatest part of the time , during these Meetings , is spent in fruitless altercations , and vain janglings . Nor know we any ground to beleeve that it is much better in those other Congregations of these men , which we know not , then it is in those which we know . Fifthly , Another thing of little less discouragement unto us then the former , is , that there have been , and still are extant , three or four several Editions , or man-devised modes , of Dipping , every latter pretending to correct the insufficiency , irregularity , or inconvenience , of the former . In regard whereof , some ( we understand ) instead of being once baptized , have been dipped three or four times over , thus committing that sin in Baptism , which Christ prohibits in prayer , the sin , I mean , of vain repetitions . So that in case our Consciences did lead us to a baptismal Dipping , yet should we be at a loss concerning the particular mode or form , which is agreeable to the mind of Christ , there being so many Competitors for this honour . And for the Mode of the latest and newest Invention , and which ( as we understand ) is of greatest esteem , it is , as far as we are able to conceive by the representation of it made unto some of us , so contrived , and so to be managed , that the Baptist , who dippeth according to it , had need be a man of stout limbs , and of a very able and active body : otherwise the person to be baptized , especially if in any degree corpulent or unwieldy , runs a great hazard of meeting with Christs latter Baptism * instead of his former . And if this manner of Baptizing were in use in the Apostles days , it is no great marvel that Paul , being a man little and low of stature ( as History reports him , and himself overtures , 2 Cor , 10 , 1 , 10. ) cared so little and seldom to adventure upon the work . And yet should we hesitate in our Consciences much more , where to find a competent person amongst them authorized by God to administer such a kind of Baptism unto us . For we are not yet baptized into the belief of either of these Doctrines ; either , 1. That a person unbaptized , may , without a special call or warrant from God , like unto that of John Baptist , Luke 3. ● . undertake the Administration ; Or , 2. That that was a case of necessity , wherein either Nicholas Stork ( with his three Comrades ) in Germany about the year 1521 , or whoever he was that first , himself being in his own Judgment and Conscience un-baptized , presumed to baptize others after that exotique mode in this Nation . Nor are we convinced or clear in our Judgments , that any of those , who have been dipped amongst us , have been rightly baptized , if it be supposed that true Baptism consists in a total immersion , or submersion , by him that baptizeth ; because the baptized themselves are wont to submerge the greater part of their bodies , before the Baptist comes at them ; and so are rather se-baptized , then baptized according to what the Scripture seems to speak concerning Baptism . Besides , we do not read in the Scriptures of any Baptismal Boots , or Baptismal Breeches , or of shifting garments to avoyd the danger of being baptized , or of encircling women with women after their coming from the water to salve their modesty , with some other devices now , or of late in frequent use amongst our new Baptists in the way of their practise . All these things narrowly considered , minister a ground of vehement suspition unto us , left the whole story of Baptismal Diping should prove Apocryphal . Sixthly , Another thing much discouraging and disswading unto us from the way mentioned , is , that they who have passed over the bridg of Anabaptism , can find ( as it seems ) no firm ground to stand on on the other side , but are ever and anon shifting their Judgments and their practises , running out into strange and uncouth opinious , heaping up observation upon observation : yea their own Churches and Congregations , notwithstanding their high Purification by Baptism , are sometimes unclean to them ; in so much that they divide , and subdivide , yea and are ready to divide again their divisions . Seventhly , Whereas Antichrist himself is not more Antichristian , then in claiming and exercising such a dominion over the Faith of his Proselytes and Disciples , by vertue whereof he commandeth them to depend only upon Ministers and Teachers of his own Faith and wicked perswasion in matters of Religion , severely prohibiting unto them the hearing of Protestant Preachers ; we understand that the same high-imposing spirit domineers more generally in the Churches and Congregations which have been dipt ; and that they also solemnly conjure all their Proselytes and Converts not to hear Jesus Christ himself speaking by any other mouth , then theirs ; thus bearing them in hand , as if a voyce from Heaven like unto that , which was heard by the people at Christs Baptism concerning him , had come unto them also in reference to themselves and their Teachers , in this or the like tenor of words : We are the only true Churches and Ministers of Christ : HEAR VS . Yea there was of late a very great Schism made in one of these Churches , and the greater part aposynagoguized by the lesser , because of the high misdemeanor of some of the Members in hearing the words of eternal life from the mouths of such Ministers , who follow not them in their way . Such principles and practises as these we judg to be most notoriously and emphatically Anti-christian , and such wherein ( as was said in a like case ) the very horns and hoofs of the beast may be felt and handled . Yea we cannot but judg them to be of most pernicious consequence to the precious Souls of men , as depriving them of the best means and opportunities which God most graciously affordeth unto them for their recovery out of all such snares , wherein at any time their foot may be taken . This is another grand discouragement unto us from that way . Eighthly , We observe , That ( more generally ) when men or women have suffered themselves to be intangled with a conceit of that way ; especially when they have bowed down their Judgments and Consciences unto it , they are presently found in that sad condition and distemper , wherein the Apostle perc●ived the Galatians , upon their subjection to the yoke of Circumcision , when he demanded of them , Who hath bewitched you a ? For as these were so strangely besotted and dissensed with their notion of Circumcision and legal Observations , that the Apostle himself feared b that he should not be able to deliver them , no not by the clearest arguments and demonstrations of the vanity and danger of their new notion , and practise : so are the Reasons , Judgments and Understandings of the persons we speak of , so stupified , distraught and confounded with the admiration of their Water-work , and their airy conceits about it , that all Reason opposing it , is a Barbarian unto them ; common sence is a mystery inaccessible to their understandings , the light of the noon-day offering to discover any nakedness in their way , is as dark as the darkness of mid-night it self : Men of sound and serious intellectuals are as men that speak unto them in a strange tongue , if they speak any thing against their way . They know not valleys from hills , nor hills from valleys , rivers from trees , nor trees from rivers , halfs from wholes , nor wholes from halfs , precepts from promises , nor promises from precepts , ceremony from substance , nor substance from ceremony ; every distinction that attempts to shew them the error of their way , ipso facto becomes a Chaos and confusion . On the other hand , for the maintenance and defence of their way , the shadows of mountains seem valiant and armed men ; stubble and rotten wood , are turned into weapons of steel and iron before them ; letter becomes spirit , face becomes heart , promise becomes precept , ceremony becomes substance , Apostles become ordinary men and women , disputeables become demonstrations , and peradventures become all Yeas and Amens . In respect of these marvellous and sad distempers in their fancies and understandings , to reason with them about their way , or to endeavor their conviction , seldom turns to any better account then a beating of the ayr , or then Diogenes his begging applications to the Statues of men . But Ninethly ( and lastly ) The first born of all Discouragements unto us in this kind , is , that which our eyes dayly see , and our ears oft hear , and wherewith our hearts are continually made sad within us , viz. that the generality or far greater part of those , who turn aside into this way , do , some more suddenly , others by degrees , impair and decline in their Graces , lose that sweetness , meekness , love , and Christian humility of spirit , wherewith they were formerly adorned , as if they were baptized in Marah a , or in the waters of the Red Sea . Never did we know any that by being dipped added thereby so much as an hairs bredth to his spiritual stature , or that became in any degree either more meek , or more humble , or more patient , or more merciful , or more mortifyed , self-denying , or the like ; but very many have we known and heard of , who upon such an engagement have made shipwrack of much spiritual treasure , wherewith God had blessed them under their first Baptism . Many have we known , who went into the water , Lambs , and came out of it Wolves and Tygers : many who went in , Doves , and came out , Serpents ; as if they had met with the spirit that rules in the ayr under the water , in stead of the sweet Spirit of Christ . Yea we have known some , who soon after their dipping have perpetrated and done things so unworthy and unsutable to their former genius , which if any man had challenged them before their dipping , that they would do after , we have reason to judg they would have replied to the challenge , as Hazael did to Elisha in somewhat a like case ; But what is thy servant a dog that he should do this great thing ? 2 King. 8. 13. So many sad spectacles and stories , wherewith our eyes and ears are fill'd from time to time , especially not being ballanced or counterpoysed with any thing desireable , or of moment , put us into some fears , lest as God , in his just , though secret judgment , gives Sathan a permission to haunt some houses , and to misuse and terrifie those that shall lodg in them ; so he should , for causes best known to himself ( though somewhat might with good probability be conjectured in this kind ) have granted unto this enemy of mankind somewhat a like power , over the opinion and practise of Rebaptizing , and to tempt those , who suffer themselves to be intangled with them , more dangerously and prevailingly , then those , who in simplicity of heart walk before him in the contrary way . We are not definitive in this ; but only crave leave ( without offence ) to make known our fears . And however , God having multiplied grace , mercy and peace unto us in that way of his worship , wherein at present we walk , we judge it no Christian prudence to tempt him in another . But whether our Brethren have any just cause to cast us out of their communion , for not forsaking a way of experienced peace and safety , to walk in a way of so much danger , as that they seek to conjure us into , we leave to their own consciences , and to all considering men , to judg and determine . CONSIDERATION XXIII . The Consideration that sealeth unto me the conclu●ency and force of all the former , against the practise of Church-rending upon the p●etence of undipt members , is , the invalidity of any thing that hath been yet brought to light ( and I presume of all that ever will , or can be ) in justification of it . 1. It is not true , ( is hath been sufficiently proved ) that circumcision was constitutive of the Jewish Church , or gave being of membership to all the leg●●imate members of it . Or if this could be made good , yet would it not follow from hence , that therefore Baptism must needs constitute the Christian Church . For what though it be supposed that Baptism succeedeth in the place of circumcision ( a supposition , which though true and demonstrable enough , yet neither lives , nor dyes , to me ) yet it followeth not , that it should succeed it in all its circumstantial ends and relations . Solomon succeeded David in his Kingdom , yet he did not succeed him in his wives or concubines , or any his relations of affinity . 2. Nor do the contents of Act. 2. 41. prove , so much as in f●ce , or appearance , that Baptism is of the essence of a Church-member . For , 1. Those who are said to have been baptized ( in the former part of the verse ) are not said ( in the latter ) to have been added to the Church , but simply , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they were added , or added to . If the question be , to what , or to whom they were added , if not to the Church ; the Holy Ghost himself may inform you , expressing himself more plainly in a like case , Act. 11. 24. And much people was ADDED TO THE LORD . And , 2. It is said , Act. 2 , 47. And the Lord added unto the Church , who ? Such as were baptized ? no : but , Such as should be saved , or , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , i. e. those who are , or were , saved , or delivered , viz. from the general impiety of the Jewish Nation , which was , not by being baptized , but by beleeving . 3. ( and lastly for this ) In case their baptizing having been mentioned in the former part of the verse , it should been said ( in the latter ) that they were added unto the Church , yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} would not have proved {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; the recording of their addition to the Church after their being baptized , will not prove this addition to have been made by vertue , or by means of their baptizing . In the former part of the verse , Ioh. 6. 49. Christ telleth the Jews that their Fathers did eat Manna in the Wilderness : he subjoyneth in the latter , and are dead . Will any man reason from hence ; because this eating Manna is reported in the former part of the verse , and their death , or being dead , in the latter ; therefore their death was caused by their eating of manna . 3. Nor doth that of the Apostle , 1 Cor. 12. 13. make any whit more ( if not rather less ) for Church-constitution by Baptism , then the former . For , 1. When the Apostle saith , by one Spirit we are all baptized into one body , it is not necessary we should understand him to speak of water-Baptisw ; because , 1. Here is another element expresly named , wherein this Baptism might be administred , viz. the Spirit , whereas there is no mention of water at all . 2. The phrase of being baptized with the Spirit , or with the Holy Ghost ( as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , might have been translated here , as it is in all other places of like construction , as viz. Mat. 3. 11. Mar. 1. 8. Luk. 3. 16. Ioh. 1 , 33. Acts 1. 5 , Acts 11 , 16. ) is most usual and frequent in the Scriptures ( as the several texts now cited sufficiently declare ; ) whereas , to be with , or through , the spirit , baptized with water , is an uncouth and hard expression , no where found in the Scriptures , nor carrying any regular Sence in it . 3. If the unity or oneness of the body here spoken of , did , or doth depend upon their baptizing with water , and was caused by this , it had been impertinent for the Apostle to mention the unity of the Spirit , For we by one Spirit are all , &c. he should rather have insisted upon the oneness , or same-ness of water Baptism ( as he doth , Ephes. 4. 5. ) 4. The unity or oneness of the body , of which the Apostle speaks , is not so much , or so proper , an effect of water-Baptism , no nor of the oneness of this Baptism ( if it be any effect of either at all ) is of the Spirit , by which this body is inspired , animated , acted , and moved , and the members of it knit together , and kept from dissolution . 5. Whether all the members of the body were baptized with water , or no , is uncertain . The Apostle expresly professeth that he baptized [ viz. with water ] very few of them ; and who else should baptize them all , no where appears ; whereas that they were all with , or by , the Spirit baptized into the same body [ i. e. perswaded and over-ruled in their judgments and consciences to imbody themselves in a profession of the Faith of Jesus Christ , and of the Gospel ] is unquestionable . 6 , The Spirit is no where said to baptize men with water by or through the Spirit . 7. Though there be no express mention in the vers either of God , or of Christ , who elsewhere ( the one , or the other ) are said to baptize with the Spirit , those who are thus baptived , yet verse . 6. God is named , and this under the consideration of his unity , or sameness , as working all in all : But it is the same God that worketh all in all . And in the next verse it is said ; But the manifestation of the Spirit is given unto every man , &c. [ meaning , by God , mentioned in the verse preceding . ] Besides , There is nothing more familiat in the Scriptures , then to express such actions , which are proper unto God , or Christ , indefinitely , and without the mention of either . All Power is given unto me [ saith Christ , meaning by God his Father ] in Heaven and in Earth , Matth. 28. 18. Instances of this construction , see Matth. 12. 37. and 25. 29. Philip . 4. 12. ( besides many others . ) Yea actions appropriate , whether to Angels , or men , are sometimes thus expressed . 8. The resemblance which the Apostle borrowed ( in the Verse next preceding that in hand ) from the natural body , sheweth that the unity or oneness of that Church body of which he here speaketh , is not such an oneness which accrueth unto it by Water-Baptism , or any external Rite or Ceremony , but by the oneness and sameness of that Spirit , by which it is ( as it were ) inform'd inwardly , and supported in life , and spiritual Being . For as the body ( saith he ) is one , and hath many members , and all the members of that one body , being many , are one body : so is Christ ; intimating , that as the natural body , notwithstanding the plurality and diversity of its members , yet is , is made , or becometh , one intire body , not by any external or accidental thing befalling , or done unto , every of these members respectively , but by that spirit of life which diffuseth it self into all and every of these members proportionably , and so by means of the oneness or sameness of it , causeth a joynt coalition and natural consent in all these members to constitute and make one and the same entire body ; so is the mystical or spiritual Body of Christ made , and doth become , one and the same Body in its kind , notwithstanding the great number and difference of the persons , who are the members of it , by means of that Spirit , and his unity and sameness , which communicates himself inwardly unto them all , raising and begetting in them an holy consent to love and serve , and accommodate one another , much after the same manner , as the natural members in that other body do . 9. Nor is it any ways probable , that in that clause , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , translated , and have been made to drink into one Spirit , the Apostle speaketh of the sacramental drinking in the Supper ; 1. Because drinking , or the sup , in this Sacrament , is never found mentioned apart , or without mention of the bread in the same contexture of Scripture with it . 2. To say that they , who have before this their drinking , received the same Spirit , are made to drink [ at the Lords Table ] for , into , or unto , the same Spirit , is very improper , and not without very much ado , so much as truth . 3. Neither are Beleevers anywhere said , to be made to drink , or to have drink given them , at the Lords Table , in order to their obtaining the same Spirit , 4. Learned Expositors give notice of several different readings of this clause , found in Manuscripts , and other Copies . In a Manuscript ( saith Grotius upon the place ) this clause is thus read : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , i. e. and we all are one Body . Oecumenius ( it seems ) did read it thus : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , i. e. and we all drank , or were caused to drink , one potion , or one drinking , for , or unto , one Spirit . Some of the Fathers read the clause in their language , Et omnes unum Spiritum potavimus , i. e. and we all have drank one Spirit ; with which the Syriac also accordeth . 5. The meaning of the clause ( if the reading we have be judged authentique ) construed with the former , seems to be this : We have by the same Spirit , not only , or simply , been baptized into one and the same Body , [ i. e. received such a proportion , or measure of the Spirit given us , which is sufficient to make us one Body , ] but we have also been made to drink unto one Spirit , [ i. e. have received of this Spirit of God so liberally , so plentifully , that we may very well become one Spirit hereby amongst our selves , and walk together without either divisions in judgmēts , or distances in our affections . ] This construction of the preposition , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , might be exemplified from the Scriptures : and however , there is no hardness or unpleasantness in it . And this Exposition of the clause , receives countenance from all those passages in both Epistles , wherein the Apostle signifies the more then ordinary pourings out of the Spirit in variety of gifts and graces upon these Corinthians . But , 10. ( and lastly ) Suppose it should be granted , 1. That the Apostle in this Verse speaks of Water-Baptism , 2. That his meaning is , that by this Baptism , they had been all baptized into one Body ; Yet , 1. It doth not follow , that this must needs be understood constitutively , but declaratively only ; and that all implyed hereby should be , that by their Baptism they did declare , or signo tenus pretend , unto the world , that they were one Body , not that they were constituted , or really and actually made one Body , by their Baptism . 2. Both the said particulars admitted , yea and this also , that they were ( in a sence ) by Water-Baptism baptized [ constitutively ] into one Body , yet will it not follow from all these put together , either , 1. But that they might have been , yea and now were , the same Body , which they were , by another Constitution , and Constitutor ( one , or more ) besides that of Water-Baptism ; Or , 2. That no other kind of Water-Baptism , but only that by Dipping , would have been every whit as effectual , as that by diping , to constitute or make them one Body . As to the former ; Men may be truly said to be justified [ i. e. constituted or made righteous ] by Faith ; and yet as truly be said also to be justified by Christ , yea and by God himself , and this with the self same Justification . Yea Children without Faith are justified with the same Justification by God and Christ , wherewith men Beleevers are justified through Faith . In like manner a company of Beleevers , may be said to be constituted a Church by Baptism , and yet be said to be constituted and made this very Church by the Spirit of Christ , or by Faith also ; yea though Baptism be wanting , yet may these persons be a Church of a like , as sound , as worthy a constitution by means of the other two , the Spirit of Christ , and Faith . To the latter ; Suppose baptizing by sprinkling , or pouring water on the face , or head , were only the Ordinance of men , and not of Christ ; yet by common agreement and consent about the signification and purport of this Ordinance , a general submission unto it by men , might as well and as much , constitute them one and the same Body , as baptizing by dipping would do . It is true , upon such a supposition as this , the unity of the Body , so far as the ceremony of sprinkling hath to do in it , is not raised , or effected , according to the mind or precept of Christ ; but yet those other Constitutors of the same unity ( I mean , the Spirit of God , and Faith ) are not defeated in their operations or effects hereby . So that the Body , or Church , we speak of , is a true Body or Church of Christ , although the external Contributor towards the unity of it , be not such as it ought to be . But in this latter part of our Answer , we put our selves to more trouble then we need , by arguing against such thing● , which neither can be proved , nor are ( indeed ) in themselves probable . However our Brethren may please to take notice here from how ready and desirous we are to give them satisfaction in the largest measure they can desire it . 4. ( And lastly ) Whereas an unlawfulness of communicating with Churches or persons unbaptized ( as some call unbaptized ) is argued from hence ; that the Gospel no where records , or approves of , any such communicating by Saints baptized , in the Apostles days ; we answer , 1. That it is not recorded that the spring , or water , wherein the Eunuch was baptized , was so deep as to reach , or come up to his ankles , when he went ( as is supposed ) into it : yet our Brethren build very high , and with confidence ( more then enough ) upon a far greater depth then so in it . Nor is it recorded that any of the seven Churches of Asia , or the greater part of the Members of any of them , were baptized : yet our Brethren would think it unreasonable in us to deny it . But by what Law should our Brethren judg it unreasonable in us to deny , upon the account of a non-being recorded , what they suppose to be true ; when as they judg it very commendable in themselves to deny that only upon the same account of not being recorded , which we judg to be true ? But if we deny them the principle , or priviledg of unreasonableness , their fabrick falls to the ground . 2. Where the Scripture , not only allows , but enjoyneth , the beleeving yoke-fellow in marriage , cohabitation with the unbeleeving , there it doth ex super abundanti both approve and require Church-cohabitation and communion of the baptized with the un-baptized ; at least where both parties are really sanctified by Faith in Christ Jesus , and the Baptized have most solemnly , and in the presence of God , and before many witnesses of his Saints , engaged themselves by promise unto the other , to walk with them in all the Ordinances of God and of Christ , as they should be at any time revealed and made known unto them . I shall not ( I suppose ) need to traverse the comparison . The Argument a minore ad majus , from the less probability to the greater , lieth large above ground . If Infidelity , which is ten times worse then the want of an external Ceremony , yet hath no power to absolve the beleeving wife for her matrimonial engagement to her Husband ; much less hath a defect of , or in , an outward Ceremony , in one or more members of a Christian Society , any Commission or Authority from God to discharge those , who call themselves baptized , from those sacred promises or engagements , wherein they have openly and avowingly affianced themselves to this Society . 3. Where the Lord Christ saith , What God hath joyned together , let no man put asunder , ( Mat. 19. 6. ) he doth more then justifie that Communion , which is the subject matter of our present Debate . For if it was God , that joyned together the persons who now look upon themselves , as Baptized , with those who are challenged for unbaptized , in that holy Communion wherein they sometimes walked together , then it is a plain case , that no man ( indeed no creature ) whatsoever hath any authority or right of power , whatsoever his pretence may be , to dissolve the band of this Communion between them , except it be given unto him by God . And then this gift or grant from God must be made to appear to men , before they ought to own or countenance any man in his act of parting , or putting asunder what God hath joyned together . And the truth is , that that man , or creature , that shall claim a right of power to abrogate or disanul any act of God , otherwise then from God himself , maketh himself not only equal , but superior in power , unto God . So that all the Question is , whether God may lawfully and with truth be entituled to those transactions , by which the respective members of a Society or fellowship of Saints , do at any time imbody themselves , or become a Church or spiritual Corporation . For if it be either granted , or proved , that God is the Author of these councels or motions in the hearts of his Saints , as well undipt , as dipped , by which they incorporate or imbody themselves , it will roundly follow , that men have no power , but that which is usurped , and sinfully used , to dissolve , either in whole , or in part , these imbodied Societies , or Incorporations . For if God , upon this supposition , should authorize or license men to make any such dissolution , he should be divided against , and inconsistent with , himself ; giving men leave , what he builds up in one day , to pull down the next . For certain it is , that they who separate and rend themselves off from any Society of Saints after one , two , or three years walking with them , had the same right or power of separating themselves the very next day or hour after their first uniting , unless it be supposed that this Society in the mean time hath enormously corrupted it self , or apostatized from that Faith , which it professed when the said persons first joyned themselves unto it . Now whether God be the Author of those counsels and motions in the hearts of his Saints , whether dipt , or undipt , by the ducture whereof they are led to imbody themselves ( as hath been said , ) can be no mans question , who doth but know and consider the most gracious and blessed tendencies , yea and real effects of such Incorporations , when the persons incorporated do but in any considerable degree walk according to their light , and perform the terms of their engagements , dipping , or not dipping , making no difference in this kind . Notwithstanding if a thing so clear and evident as this should be any mans doubt , demonstrations and proofs are near at hand ; but till they be called for , the Reader ( haply ) for his ease , had rather hear of them , then have them . But , 4. ( And lastly ) To justifie the practise of persons dipped in separating and tearing off themselves from the Societies of Saints undipt , it is not ( so much as in colour or shew ) sufficient to plead , that they find no Example in the Scripture of any such Communion ; but it is absolutely necessary hereunto , that they find and shew some Example ( and this attested by the Spirit of God ) of such a Separation , as they practise . They find no Example in Scripture of any Beleever dipped after they had been dedicated in their Infancy unto the Service of Christ by sprinkling , or washing ; yet they judg themselves bound to the practise . Why may they not as well judg themselves bound to remain in communion with Societies undipt , although they find no Example in Scripture of a like practise ? If they practise in one case without Example , why do they not the like in the other ? As for matter of Precept , whereon to build either the one practise , or the other ; certainly there is as much ( or rather much more ) for holding communion with Saints , though undipt , as for dipping , after sprinkling , or washing . And as sprinkling , or washing in Infancy , is no where expresly or literâ tenùs made an exception against after Dipping ; so neither is this dipping made any exception or bar against holding communion with Saints or Beleevers , though undipt . Yea whereas that Communion ▪ we speak of is an act or service of love and of mercy , and consequently one of the great things of the Law , Dipping being only a Ceremony , and so answering the tything of Mint , Anise , and Cummin , certainly if men think themselves bound in Conscience not to leave the latter undone , they are much bound to observe and do the former . Therefore they who dip after sprinkling , in this very practise condemn themselves for breaking Communion after Dipping . Post-script , To the Reader . Good Reader , UPon occasion of the foregoing Considerations , and the Argument traversed in them , I judged it not amiss to subjoyn in the cloze of them one Consideration more ▪ which though it doth not so particularly relate unto the Argument of the former , yet may it through the blessing of God comfort , strengthen , and relieve thee against such impressions of sadness , wherewith , as well that troublesom and disorderly behavior of men there counter-argued , as many other parts of no better , if not of a much worse import , like to be shortly acted upon the stage of the world yet standing , are like to fill thy Soul . The Consideration I mean , is , That the Great Troubler of the World , the Devil , knowing that he hath now but a very short time , is like to arm himself with greater wrath then ever , against the poor generation of the children of men , the objects of his deadly fury and most inveterate indignation . They who have yet their turns of mortality to take , either in whole , or in part , are like to learn and know more within the space of one year what a DEVIL meaneth , then those who have lived before them have done in seven . Satan hath but dallied with the world in mischief and blood hitherto ( in comparison . ) The scope of time before him wherein to act , was a kind of temptation upon him to remissness in his work . Now finding and feeling himself close begirt , and pen'd up in straits of time for action , it cannot be expected but that he should dayly break out upon the world like thunder and lightening out of the blackest cloud . Acerrima virtus est , quam ultima necessitas extundit . He never rent and tare the poor child ( Luk. 9. ) so cruelly , as when he knew that the date of his possession was now expired . And however his game by , as well the present troubles , perplexities , and confusions of the world , as the eternal ruine and perdition of the precious Souls of men , ( for his motto may be , Tam marte , quàm Mercurio , ) yet when he can pursue and follow both in one and the same chase , he is in the highest extasie of his delight . His great and deeply beloved design is to dissolve his works in the world , who he knoweth came into the world to dissolve his . And as he knoweth that Christ's method for the destruction of his Kingdom was by kindling a fire of division in the midst of it , by means whereof , where five should be in an house , three should be divided against two , and two against three , The father divided against the son , and the son against the father , the mother against the daughter , and the daughter against the mother a , &c. in like manner his method , by way of revenge , and , if it were possible , to destroy the Kingdom of Christ , is , by casting fire too , a fire of division , into that also , whereby the Saints in their families likewise should be divided , the husband against the wife , and the wife against the husband ; the father against his sons , and the sons against their father ; the master against his servants , and the servants against their master , &c. And though it be true , that the Devil hath in former ages cast sundry fires of separation and division into that great body or bulk of the Professors of Christ in the world ( commonly called , the Catholique Church ) causing hereby great troubles and confusions in this Church , and possibly might separate and divide some true Saints and Servants of God , from others , partakers of like precious Faith with them , yet did he never ( at least since the Apostles days ) attempt the Kingdom of Christ so compact in it self , and so well fortified for its own defence and preservation , as of late it was amongst us in the Congregational Churches of the Nation , by any fire of division whatsoever like unto that , which is best known in the world by the name of , Anabaptism . By other fires , for the most part he either separated the vile from the precious , or the vse amongst themselves , and from the vile ; in both which cases the spiritual Kingdom of Christ was rather a gainer , then a loser . But by this fire of Anabaptism ( at least as the greatest part of the Engineers , who work with it , do employ it ) he separates only the precious from the precious , Saints from Saints , Beleevers from Beleevers ; and makes the one to become as Publicans and Heathens unto the other . By means whereof many spiritual temples and habitations of the living God , fair and large , and wherein his Soul delighted to dwell , are in imminent danger of being made waste and desolate . Alass ! the fires of Swenkfieldianism , Famdism , Antinomianism , Lutheranism , Calvinism , Super-Ordinancism , with the sparks of Quaking and Ranting , were , and are , but as ignes lambentes , fires running up and down and licking only the outside of the house , without kindling upon , or burning any the principals , or main timber ; whereas the fire of Anabaptism , is like the fire kindled by God himself heretofore in Zion ; the fierceness whereof was so sore , that ( as Ieremiah lamenteth the case ) it devoured the Foundations thereof , Lam. 4. 11. And if we diligently consider the nature of that design , the accomplishing whereof Sathan projecteth by this fire , we cannot reasonably conceive but that it should be very subtil and penetrating ( in its kind ) I mean very apt and proper to insinuate and convey it self into the judgments and consciences of good men , either less knowing , or less considerate ; and yet withall so propertied also , that persons who are diligent in the use of the touchstone , and of through judgments , may not feel the least warmth or heat of truth in it . That fire which is to separate between Silver and Silver , between Gold and Gold , had need have somewhat more then ordinary fire , in it . And when Sathans device and work is to sever and divide Saints from Saints , true beleevers from true beleevers , imbodied as close and fast together as the scales of Leviathan , the fire whereof he must make use in the operation , must be some notion , opinion , or apprehension , one or more , so calculated and conditioned , that in face it may look like a truth of God , and yet in heart be far otherwise . For by means of such a composition or constitution as this , it is apt to take good people of lighter and weaker judgments , and less considerate , and to leave those of stronger , and more inquiring : and thus the operation is finished , and the separation wrought . For there is scarce any Church or congregation of Beleevers , but is compounded of these two sorts of persons ; some who are more credulous , and more easie to be taken with appearances ; others , who are more jealous of faces , and who must see , a sound bottom , before they approve , or commend tops . Now the Doctrine or opinion ( with the concurrent practise ) imbraced by those , who are best known from others by the Name of Anabaptists ( I intend no reflection in the term , nor any avouchment of the propriety of it , in reference to those meant by it , but meerly designation ) is of that calculation we speak of : it hath a face or shew , both of truth , and Godliness ; but it hath an heart of error , and prophaneness . By means of the former it captivateth one sort of men : by means of the latter , it alienateth the judgments and affections of others from it . I know not ( good Reader ) whether thou hast taken any notice either of the Fourty Queries about Church-communion and Baptism ( some while since published ) or of the Answer ( so called ) to them , published more lately . I judg it not worth , either mine , or any other mans pains , to make an Anti-answer , or just reply . Heaving at a feather is too childish a posture for a man . Something may be said in commendation of a fair face , although the heart relating to it be never so foul and bad . My Antiquerist is a man of parts and worth , in his sphere : but what the word of God , and evidence of truth make crooked , what parts or abilities of man are able to make streight ? I shall , upon occasion of the subject discoursed in the precedure of these papers , here only say this ( giving in withal a small first-fruits of an account for such my belief ) that I verily beleeve that there is nothing answered to any one of the said Fourty Queries , but what is defective , either in point of pertinency , or of truth , or at least of proof . The grounds of my Faith in this kind , are partly the nature and import of the questions ; partly the tenor and substance of such of the Answers , which I have had time to weigh and consider . For the former ; If I should propose such a question , the tenor whereof should import , that I verily beleeve the Sun to be up at noon day , or , that the body ought not to be sacrificed upon the service of the shadow , or the rayment belonging to it , or the like ; could I expect , or think , that he who should undertake in Answer to such my Questions , to overthrow my belief imported in either , could alledg or insist upon any thing , but which of necessity must be , either impertinent , or untrue ( if not both ) or if neither , yet uncertain ; which in close disputations , especially if the degree of uncertainty be any thing considerable , amounts to little more , then to that which is untrue . For the latter ; because I would not be thought to seek out my Antigonist , where possibly he may be more obnoxious , or weak , I shall give a brief account of his weakness in the best of his strength ; for I presume that if he be stronger then himself anywhere , it is in the front of his battail , and in his formost Answers . Therefore let us ( in a word ) see whether the foundations both of his first and second Answers , be not less either in pertinency ( as hath been said ) or in Truth ( if not in both , ) or least in proof . 1. In his Answer to the first Query , he layeth for one ground hereof , that which is the matter of question between him , and his Querist , viz. that Constituting of Churches without Baptism is a corrupt practise ; 2. That Infant-sprinkling is a corrupt practise also . Now what an impertinency is it in arguing , to assert that without proof , which is denyed by the adverse party ( and that in the Question it self under debate , ) and withall to build the process of the dispute upon it ? 2. He layeth this for another ground of his Answer ; that there was no such practise , as either constituting of Churches without Baptism , or sprinkling of Infants , on foot in the world , till after all the Books of the Holy Scriptures were finished . This likewise he affirms without all proof , notwithstanding he well knows that the sence of his Querist stands to the contrary . This is of the same house and lineage of impertinency with the former . 3. He builds another strein of his Answer upon this ground ; that the Querist hath disclaimed communion with the Church of Rome , and the Parochial Churches in England ; and this upon this ground , because there is no example in Scripture for such Church-Constitution , as that of Rome and England is . Here are more untruths then one , un ess a very improper construction of the phrase , disclaim communion , contracts the number . For I never disclaimed communion with the Church of Rome , more then I have done with the Church of Mahomet : nor had I ever occasion to do the one , more then the other . But the Grand untruth here is , that I should have disclaimed communion with these Churches , because there is no example in Scripture of such Church-Constitutions &c. my Anti querist is very much mistaken in this : for I disclaim no action whatsoever upon this account , because there is no example of this action in the Scripture ; as neither do I perform any action , simply because there is an example of such an action here . But the adequate ground of my disclaiming any action ( and so of communion with any Church whatsoever ) is , that I find no sufficient ground in the Scriptures for my doing it . But I may ( and do ) find sufficient grounds in the Scripture for my doing of many things , of which I find here no examples . However , upon this mistaken ground of my disclaiming communion with these two Churches , he goeth on his way merrily , and builds as securely , as he that mistakes the sand for a rock . 4. He advanceth supposing yet further , that I hold communion with Churches built upon Infant-Baptism . Surely here is a pair of mistakes : one , about his own ; another , about my practise . For , 1. Himself disclaims communion with those Societies of Saints , which here he calls , Churches , meerly upon this account , because they are no Churches . 2. Whereas he chargeth me with holding cammunion with Churches built upon Infant-Baptism , the truth is , that I hold no communion with such Churches ; nor do I know any Church , one or other , built upon any Baptism , whether Infant-Baptism , or Beleever-Baptism . The Churches with which I hold communion , are BVILT upon the Foundations of the Apostles and Prophets , Jesus Christ himself being the chief corner stone , Ephes. 2. 20. 5. Neither is it at all pertinent to the business before him , to inform his Querist , or others , that there is example in abundance in Scripture of Churches of a better Constitution , [ he means , then of Churches built upon Infant-Baptism , such as he supposeth I hold communion with , ] and that this is , of Saints baptized after they had beleeved . We do not beleeve that Baptism , whensoever , or howsoever administred , is any part of , or ingredient into , a Churches constitution , more then the Gospel it self , or the preaching hereof , or the service of the Lords Table . A Church may be of a very ill constitution , though all the members of it have been regularly baptized ; and on the contrary of a good and sound constitution , though there have been some defect or irregularity in their Baptism . Baptism is extrinsecal to Church-constitution , as the washing of a mans face or hands is to the constitution or complexion of his natural body . 6. Another mistaken ground , upon which he builds very high , is , that the Querist , and others of his Judgment , plead the Precept os circumcising Infants under the Law , as virtually requiring the baptizing of Infants under the Gospel . I confess if we should plead thus , we should plead much after the rate of those , who plead the unlawfulness of Church communion with the Saints , because they jump not in conceit with them in every circumstance about Baptizing . We are far from either saying or thinking , that the precept of circumcising Infants under the Law , virtually requires the baptizing of them under the Gospel . We hold , that had there not been a precept given , in , or under the Gospel for baptizing , the precept of circumcising Infants under the Law , could not have justified us in our baptizing them under the Gospel . We do not go about to prove the lawfulness ( much less the necessity ) of baptizing , from the precept of circumcising : this is a Grand mistake in the Antiquerist about the sence of his Adversaries : but we receiving a precept , from God under the Gospel for baptizing , without any determination of , or limitation unto , any certain age of the persons , to be by vertue of this precept baptized , and finding the Councel of God to have pitched upon Infancy , as the most meet age for the reception of a former Ordinance of like spiritual signification and import with Baptism , judg our selves bound in conscience rather to be directed to the proper subject of Baptism by the Councel of God in a case of like nature , then to consult the wisdoms ( or wills rather ) of men in the business . This considered , 7. How , not impertinent only , but importune and unsavery , is that insultation , If it be not good reasoning from circumcision to Baptism , let the Pedobaptists bid adieu to their cause of Infant Baptism , which is built and bottomed thereupon . Alas , good man ! the cause of Pedo-baptism is not at all built or bottomed upon any reasoning from circumcision to Baptism , but upon the good Word of God it self . Neither have we any reason , or need , to bid adieu to this cause , although ( to please our friend the Antiquerist ) we should take our leaves of our reasoning from the subject of circumcision to the more appropriate subject of Baptism . Yea this our good freind himself being so well acquainted with us , cannot be ignorant , but that we have many other pillars hewn out of the Rock of the Scriptures , whereon we build our cause of Pedo-baptism , besides what we argue from the subject of circumcision . Yea himself hath of late been hewing and hacking at some of them ( whereof notice may be taken in due time ) but his attempts against them have rather proved them to be strong , then any ways weak . 8. How impertinently weak is that insulting demand also ( in the process of this answer ) And now which of the horns of this Dolemma will the Pedobaptists suffer themselves to be gored by ? Here the Anti-querist ( it seems ) turns Querist himself . But if he hath not an happier stroke in Anti-querism , then in Querism , he had better harken unto the Proverb , Manum de tabulâ , and leave his paper as white as he found it . The Pedobaptists need not fear goaring by either of the horns of his Dilemma : they stand so staringly wide , that there is roomth enough and enough for seaven men to pass abrest between them . For first , the mans Dilemma taketh it for granted , that uncircumcised persons were excluded [ surely he means , always , not sometimes , or in some cases only ; for this would sink the saying too far beneath his cause ) from acts of Church Communion , whilst circumcision was in force . Will he say that women were circumcised ? or that they were excluded form acts of Church-communion , because they were uncircumcised ? or that all those , who were not circumcised in the Wilderness , were excluded from all acts of Church communion for Forty Years together ? 2. The said Dilemma very weakly supposeth , that the Author of it , may from the exclusion of uncircumcised ones under the Law from acts of Church-communion then , as well argue to the exclusion of unbaptized , or unduly baptized ones under the Gospel , from Church-communion now , as we reason from the subject of circumcision , to the subject of Baptism . I wonder upon what principle or ground in reason such a supposition or conceit as this standeth . For what the Antiquerist offereth upon this account , is no better then gibbrich or non-sence unto me . For ( sayth he ) the same things have the same consequences ; and two things alike , belong to the like reason and judgment . He that either can understand these topiques , or fit them to his case , must plough with a stronger and nimbler heyfer , then mine . That which I suppose the man would have , is this ( but his demand is most unreasonable and importune ) that if Baptism succeeds circumcision in one thing , it must succeed it in another ; yea in all things . How empty such a conceit as this is both of reason , and of truth , hath been shewed in the last of our foregoing Considerations . And however some of us upon occasion sometimes say , that Baptism succeeds circumcision ( which is a truth evident enough , and acknowledged such , in some respects , by one of the Great Apostles of the Anti-querists Faith in the matter of Baptism , ) yet have we no need of such a saying to support our cause of Infant Baptism . For the analogy or proportion of reason , from whence we argue , that infants may be as well the subjects of Baptism , as of circumcision , may equally stand , whether Baptism be looked upon as Successor unto circumcision , or no . But if our good Freinds intellectuals be not too far spent with the strength of the Inchantment upon him , but that he yet remains in some competent capacity to receive instruction , I shall here ( once for all ) give him an account , why , though it were to be granted ( which yet it is not , but only with limitation , as was lately shewed ) that want of circumcision did exclude from Church-ship under the Law , yet this at no hand proveth , that therefore a defect of , or in , Baptism , should do the like under the Gospel . 1. The Church of God being in the Infancy or nonage of it under the Law , the state and condition of it was more servile , then now under the Gospel . Now I say that the heir as long as he is a child , differeth nothing from a servant , though he be Lord of all ; But is under Tutors and Governors , until the time appointed of the Father . Even so we when we were children , were in bondage under the Elements of the world . But whtn the fulness of time was come , God sent forth his Son made of a woman , made under the Law , To redeem them that were under the Law , that we might receive the adoption of Sons * . In respect of this different State of the Church under the Law , and under the Gospel , the Churh is not to be looked upon as under a like rigour of subjection to any carnal Ordinance or Ceremony whatsoever , as it was under the Law . Nor are the external Ceremonies of the Gospel pressed upon like terms of peremptoriness and severity , upon the Saints , as those of the Law were imposed upon the carnal Church of the Jews . If they were , the two so different States of the Church mentioned , should be confounded . But somewhat to this purpose we speak in our Considerations ; where we declared , that in the Gospel , no man is threatened for not being Baptized , Baptism being here enjoyned or recommended unto men by way of indulgence , and for their spiritual benefit and accommodation , not with any intention on Gods part to render the bare omission of it an article of condemnation against any man , much after the manner of the Law of the free-wil offering under the Law . And whereas it was said unto Abraham concerning circumcision , He that is born in thy house , and he that is bought with thy mony must needs be circumcised , It is no where said unto any person in the New Testament , ye must needs be baptized ; Yea unto the Eunuch requiring Baptism , Philip answered , If thou beleevest with thy whole heart , thou MAYST , not , thou MUST [ be baptized . ] There is an eye of this Evangelical liberty concerning external observations in the Institution it self of the other Ordinance also , as the Apostle Paul recordeth it , 1 Cor. 11. 25. 26. This do ye as oft as ye do it , in remembrance of me . For as often as ye eat this bread , and drink this cup , ye do shew the Lords death till he come . Here is no Injunction of the Quoties , but a plain intimation of a liberty touching this ; only the manner of the Toties is strictly prescribed : which is the direct calculation , or manner of sanction of the Institution concerning the free-wil offering under the Law . This kind of offering was imposed upon no man , as of necessity : only the terms of the oblation of it , when offered , are strictly prescribed . See Levit. 1. 2 , 3 , &c. and again , Levit. 22. 18. 19. 20 , &c. But , 2. Concerning Circumcision , there never was any question among the Jews , nor indeed any place or occasion for a question , either whether it was commanded by God , or no , or whether the practise of it was to continue till the coming of the Messiah , or no ; no nor yet concerning the due mode or manner of its administration . So that whosoever refused to submit to circumcision , during the reign of it , did ipso facto and without dispute , openly manifest , yea profess disobedience to God in an express command . Whereas the Anti-querist well knoweth , that amongst the Saints and servants of God themselves , and persons as tender conscienced , of as rich an obediential frame of heart towards God , as himself , or the best of his late-born perswasion , there are many scruples , questions , and cases of conscience about Baptism ; some being unsatisfied whether there be any command of God , or of Christ , in the Gospel , requiring subjection of any person in these days , unto such a thing ; others , ohether the mind and pleasure of God be , that the ordinary and standing administration of it should be made to Infants , or persons of mature years ; others again , whether the administration of it may not with as good , or better acceptance with God , be made by sprinkling , or pouring water on the baptized , as by dowzing or dipping ( besides several others of like nature . ) And such questions and dissatisfactions amongst holy , humble , grave and sober Christians , as these , undeniably shew and prove , that the mind and will of God t●uching these particulars , is very sparingly , obscurely , and with much scantness of discovery , delivered in the Scriptures . The premises considered , the case must needs become plain , why , though it should be granted that circumcision was made by God a necessary condition of Church-ship under the Law , yet this no ways proveth , that he hath made Baptism , especially in any particular mode of its administration , a like condition of Church-membership under the Gospel . If God should have intended Baptism ( as some men count Baptism ) for a necessary requisite , or ingredient into Churchship under the Gospel , he should have made a Law for the inchurching of his Saints , which would have excluded the far greatest ( yea and best ) part of them from all part and fellowship in that gracious accommodation ; and which would have brought in an Heterogeneal generation of vain and loose persons , in their stead ; as now the groundless conceit of such a Law doth amongst us . Nor can any man tolerably imagin , had the precept of God concerning circumcision under the Law , been like to have occasioned as many doubtful disputations amongst the best of the Jewish Nation , as he knew the signification of his mind concerning Baptism in the Gospel , would occasion and raise amongst the best of his Saints , that he would ever have regulated Church-fellowship amongst them by circumcision . Yea , 3. ( And lastly ) the Regulation of Church-communion under the Levitical Law by circumcision ( upon the terms , and with the limitations formerly specified ) is so far from being so much as a probable argument , that Church-communion should be intended by God to be regulated by Baptism under the Gospel , that it rather evinceth the quite contrary . For as the communion of the Church under the Law , whilst it [ the Church ] was yet carnal , and servile , in the Infancy or nonage of it , was regulated by a Rule or Law suitable to the state and condition of it , i. e. by a Law of a carnal Ordinance ; so is it reasonable to conceive , that the Church under the Gospel being spiritual ( 1 Pet. 2. 5. ) and of mature growth , the Communion thereof should be regulated by a Law or Rule agreeable to the condition and state hereof , and which requireth , and consiseth in , somewhat that is more spiritual , and not by Baptism , which is a carnal Ceremony ( so acknowledged by the Greatest Masters themselves of the way called Anabaptism ) as well as Circumcision . Thus they who have eyes to see , and hearts to understand , may clearly enough perceive , that however the subject of Baptism under the Gospel may be rationally calculated by the subject of Circumcision under the Law ; yet the Regulation of Church-communion by Circumcision under the Law , can be no ground of estimating Church fellowship by Baptism under the Gospel . We have assigned Reason upon Reason of the difference . And thus having felt and handled the two insulting horns of the late-threatening Dilemma ; we find them to be made of brown paper . But ( to proceed yet a little further with the Answerer in his Answer to the first Query ) 9. Another ground whereon he builds , is , that the Scripture is every whit as express ; for Baptism , to precede the enjoyment of Church priviledges , as it is for a voluntary consenting to Church Order and Government , to precede the same enjoyment . But how impertinently to his Cause , and with how little proof , is this affirmed ? First , If by , Church-priviledges , he means , all Church-priviledges , how can the Scripture be express for Baptism to precede the enjoyment of them , when as it self is one of these priviledges ; and ( doubtless according to his sence ) one of the greatest of them ? Is the Scripture express for any thing to precede the enjoyment of it self ? If by , Church-priviledges , he means , some of these priviledges , when he hath specified which he means , we shall consider further of his assertion . But , 2. The Scripture may be express enough for Baptism to precede the enjoyment he speaks of , [ i. e. that Baptism did sometimes precede this enjoyment , and may precede it still , yea and haply that in some cases it ought to precede it , ] and yet be neither express , nor virtual or implicit , for the absolute or universal necessity of such a precedure , which is the point wherewith the Query before him pincheth him . 3. ( And lastly ) The Scripture may be as express for what he saith it is , as for a voluntary consenting to Church Order , &c. and yet be neither express , nor yet virtual or consequential , for it . For the Truth is , that the Scripture is not express for the said consenting : only some of us judg it meet to desire such a consent of those , whom we judg otherwise meet to admit into Communion with us in Church-priviledges , to prevent some grand inconveniences , which it is not pertinent here to specifie ; although the sence of others of us is otherwise in the case . And , 10. How impertinent to his Cause is this reasoning : If one person may be admitted upon such terms , [ he means , to Church-priviledges without Baptism , ] then why not two ? if two , why not ten , and so an hundred , or a thousand ? and consequently such Gospel Order layd totally aside ? If an hundred , or a thousand , or ten thousands , should be admitted to Church-priviledges upon a manifestation of their Faith ( which may be otherways , and to far better satisfaction , done , then by a being Baptized ) with an exclusion of all others , who are able to give no such account of a work of Faith in them , would this be a total laying aside of Gospel Order ? Good Reader , consider and judg . 11. He affirms , that those Precepts , Exhortations , or Doctrines by which men stand enjoyned to observe Gospel Order , do virtually prohibit men Baptized communion with unbaptized in Church-fellowship , as that which is contrary thereunto . But at what a distance do his Proofs stand from his Position , as if they were meer strangers to it . For , 1. His first Proof is built upon a clear mistake of the word , Teach , Go and teach All Nations , Mat. 28. 19. ( and indeed upon a misunderstanding of the whole Verse . ) For {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to teach , doth not signifie to teach men so , as to make them willing to obey the Gospel , [ which sence notwithstanding bears the whole burthen of his first Proof of the said Position : ] this sence of the word was ( I beleeve ) never heard of from any Author that hath written in the Greek Tongue ; and however , cannot be the sence of it here ( as will appear presently : ) but the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , properly signifies to instruct or teach ; or ( which is the same ) to do that , which is apt and proper to make a Disciple , one or more , whether any person be actually , or by way of event or success , made a Disciple , or no . And that this was the proper and only sence of the word intended by the Lord Christ here , is evident ; because otherwise , 1. He must be conceived to give a Commission or Charge to men to do that , which was not in their power to do , as viz. actually to regenerate , or convert men to the Faith , &c. 2. It would follow , that although the Apostles should have taught and preached the Gospel with never so much faithfulness , yet they had falsified the Trust reposed in them by Christ , and acted short of their Commission , if they did not at all times when they preached , make those , to whom they preached , actual Beleevers . This considered , how impertinent and insulse is that conceit , that an Injunction to baptize is therefore put by a participle of the present tense , Teach all Nations , baptizing them &c. to imply , that they were presently to baptize men upon their being taught . If this were so , all persons whatsoever , to whom the Gospel was at any time preached by the Apostles , were , upon their bare hearing of it , and whether they beleeved , or blasphemed , to have been baptized by them . And if there be any sence at all in these words , as all examples of that nature in the Acts of the Apostles do declare , how loud an untruth is it . There is not so much as any one example throughout the Acts of the Apostles , of a person baptized barely or meerly upon his hearing of the Gospel preached unto him . But how impertinently this piece of Scripture is alledged , either to prove who , or what kind of person , is the proper and adequate subject of Baptism ; or a necessitie that all beleevers to the Worlds end , should be baptized , or otherwise be guilty of Sin , hath been argued in the preceding Considerations . 2. How little truth , or pertinency there is in his second Proof of the aforesaid Position , sufficiently appears by the examination of the first . For though the Apostles did put the said Commission of Christ into execution according to his Command , i. e. did both teach and baptize , yet it doth not follow from hence , either , 1. That they baptized all that they taught , ( the contrary hereunto is evident from the Story , Act. 2. 41 , 43. and 5. 33. and other places ) Therefore the Teaching mentioned in their Commission , was not the Rule of their Baptizing . Nor , 2. Doth it follow , that because upon their first preaching of the Gospel in Jerusalem , they baptized those who gladly received their Word , and beleeved , therefore they baptized in like manner all those , or any of those , who were converted to the Faith by their after-preaching in the same place . We read of no such thing as this in any place of the Acts , or elsewhere ( as we formerly observed . ) Nor did the tenor of their Commission impose this upon them . For he that is simply and only commanded to Teach , and to Baptize , as he is not hereby commanded to teach continually , so neither is he commanded to baptize always when he teacheth . But whereas he demandeth ; What is more plain then that the Commission of Christ to them , was to teach and baptize first , and to admit into Church-fellowship thereupon , as is visible in that prime example of theirs , Acts 2. 41 , 42. I answer , This is much more plain , viz. that they were not commissioned in that Commission we speak of , to admit into Church-fellowship , either upon terms of Baptism , or any other , there being not so much as the least mention or hint here about admission into Church-fellowship . Nor is it said , Acts 2. 41 , 42. either that the Apostles admitted any into Church-fellowship ; or 3. That any were admitted into Church-fellowship , much less that they were admitted into this fellowship , because they had been baptized ; But all that is here said ( as to the point now in hand ) is : Then they that gladly received his Word , were baptized , and the same day {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , i. e. there were added , or added to [ not , to them , as our Antagonist emphaseth , or , to the Church , but rather , to the Lord , as it is , Acts 15. 24 ] about three thousand Souls . Neither is the addition here spoken of , ascribed to the Apostles : it is not said , that they , or any of them , added so much as one Soul . But if we will entitle him unto the addition here spoken of , to whom the Holy Ghost ascribeth it , vers. 47. we must say , that it was made by the Lord ; And the Lord added unto the Church dayly such as should be saved . Here , where there is express mention made of adding to the Church , there is no mention made of Baptism . 3. His third and last Proof is as irrelative to his purpose , as both the former . For Christians are not said ( Rom. 65. ) to be planted together in [ it is not , into , as our Anti-querist takes a most unworthy liberty , both here , and elsewhere more then once or twice , to mis-cite his Scriptures ] the likeness of Christs death , by reason , or means , of their Water-Baptism ; for then it would follow ( from the latter clause of the Verse , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) that all who are thus baptized , should be everlastingly Partakers of his Resurrection ; but we are said to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , complanted with Christ , in , through , or by means of , a likeness of his death , when we are truly and really mortified , and become dead unto sin , and to the world : Which is a kind of death holding some analogy with , and carrying in it some resemblance of , that death which Christ suffered upon the Cross . And the Apostle informs us , that by such a death as this , we become planted together with Christ , i. e. interested with him in that most stable , fixed , and unchangeable Councel and Purpose of God , wherein he hath decreed the immortal Glory and Blessedness of all those that shall obey him . This sence of the place considered , how frivolous and impertinent is this supercilious Interrogatory , which he builds upon it ? And may you not therefore as well suppose trees to grow together , before they are planted together , as to suppose Christians to grow together before they are planted together ? Yes surely , as well the latter , as the former : but the mischief of the impertinency is ; that Christians may be planted together in Christ by a work of mortification , and so grow together , whether they be baptized , or no : and they may be baptized together , and so be planted together as far as water can plant them , and yet not grow together ; but some wither and dye , whilest others grow and prosper . Or however , such a plantation which is by Baptism only , is no way , or means , of growth unto any man . And yet of the two , it is a broader impertinency , to make this demand , in stead of a Proof that a Church cannot stand but upon Baptism , And what house stands without its principles , or is built without a foundation , only upon occasion of this admonition of the Apostle to the Hebrews ; Leaving the Word of the beginning of Christ , let us advance towards perfection ; and his making , not the practise , but the Doctrine , not of any one Baptism determinately , but of Baptisms ( plurally ) a part of the foundation ; i. e. of the body or systeme of that Doctrine , which young beginners in the School of Christ were wont to learn in the first place , as in building a foundation is first to be layd in order to a superstruction . But what is there in this passage , to prove that one Baptism , or one kind of Baptism , is the foundation of a Church , more then another ? or that any kind of Baptism , more then imposition of hands ? or that either imposition of hands , or Baptism in one kind or other , more then repentance from dead works , or Faith towards God ; especially considering that these two are named in the first place , as the principal parts of the Foundation he speaks of , and first to be layd ? Yea supposing that the Hebrews , to whom he writes , were a constituted Church , and that he had taught them the Doctrine of Baptisms under this Constitution , it evidently follows , either that they were a Church before they were baptized , or that they had been baptized before they had been instructed in the Doctrine of Baptism . I beleeve it is much harder for the Anti-querist to escape goaring ( as he calls it ) by one or other of the horns of this Dilemma , then we found it to make an escape from both the horns of that Dilemma , which was prepared by him to do the mischief . 12. Concerning the Text , 1 Cor. 12. 13. where the Apostle saith , not as our Anti-querist citeth the words shorter by the head , that they were all baptized into one Body ; but , BY ONE SPIRIT they were all baptized , &c. this Scripture ( I say ) we argued somewhat at large in the last of our Considerations ; and found war in the heart of it against Church-constitution by Water-Baptism . And running is no posture for repetitions . Only whereas my Friend the Anti-querist challengeth me that some while since I interpreted this Scripture comportingly with his notion ; the truth is , that I do not find such a line in any fragment of the history of my life extant at present in my memory ; yet because I dayly find so little stedfastness in my memory , as I do , I had rather in the business trust my Friend and his memory , then mine own . But this I well remember , that long since I learned this Christian Principle from an Heathen Philosopher , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , A man must be content to sacrifice even his own sayings , and opinions , upon the service of the Truth . This kind of sacrifice I have oft offered : and if my Antagonist , and some others , could be perswaded to consecrate themselves Priests of this Order , with me , the water of Baptism would be no longer a fire to divide between Friends and Friends . But they rather chuse to be Priests of that Order , whose Hierourgy or Priestly Function mainly stands in sacrificing the body upon the service of the rayment , or the substance , upon the service of the shadow . 13. Whereas he demands , Ought not that , which was a reason to them [ he means , the Apostles in the primitive times ] not to admit Church-members into Church fellowship [ we pardon the impropriety ] without Baptism , to be a reason unto us likewise to steere the same cou●se , &c. doth he not very impertinently and groundlesly suppose , that they had a reason not to admit the admission he speaks of ? He hath not hitherto so much as intimated unto us any reason at all of such a non-admission in the Apostles , as that now mentioned . If that should be granted him , which he will never be able to prove , viz. that the Apostles did not admit into Church-fellowship without Baptism , yet it will not follow from hence , that therefore they had a reason to admit none without it ; especially if the case were so , as the Anti querist seems to suppose it , viz. that no unbaptized person ever desired such admission of them . And suppose ( for argument sake ) that they had de facto admited into Church-communion only unbaptized persons , it would not follow from hence , that therefore they had reason to exclude all others , as all that were baptized , in case they had desired it . If all who desired Church-fellowship , and consequently all who were admitted unto it , were baptized ; is this any argument or proof , that therefore in case others had desired it , they must needs have been rejected ? If a man should go a fishing upon the Seas , and should catch only of one sort of Fish , as suppose Whiteings , would it follow that therefore he had reason to catch no other ? 14. How importune and impertinent are these words also ! If so , then farewel all Gospel obligations . For if we may take liberty to cast away one Law of Gospel Order , and Worship , then why not two , and so three , and in the end , all ? &c. For doth he not here suppose , that separating from Churches , or persons , unbaptized ( though esteemed in the world , and by all but himself , and his , baptized ) is or was , a Law of Gospel Order , binding Christians of the first age ? Surely this Law is written on the back-side of some of Pauls Epistles , where no man did ever read it . And they that take liberty to cast away this Law , are more like to bid all Gospel obligations , welcome , then to bid them farewel . Secondly he supposeth that those rules , by which the Apostles ordered themselves in their times , were binding to Christians of that age ; which is broadly importune and truthless . For the truth is , that no rule whatsoever , by which the Apostles ordered themselves , as Apostles ( and certainly they ordered themselves by many such rules as these ) was binding unto any other Christian of that age , but unto themselves only . Thirdly ( and lastly ) he supposeth it a grand absurdity , and tending to a dissolution of all Gospel Order , to imagin , that there were any Gospel rules binding only to Christians of the first age of the Gospel . Doth he think , that when Christians of the age he speaks of , sold their possessions , lands , and houses , and brought the prices of them , and laid them down at the Apostles feet , they did this irregularly , or without rule ? or without a rule binding unto them ? If this latter , then it follows , that either Christ himself , or his Apostles , prescribed some rules , which were not binding , no not unto Christians of this first age ? Or doth he think that that rule , by which those Christians acted in the case specified , is binding unto us now ? Yet that Rule respected charity , and self-denial ; and so in reason should be more binding unto us now , then rules respecting only an outward rite or ceremony . Again it was a rule binding unto those Christians he speaks of , that their women praying or prophesying , should have their head covered , and that men on the contrary should have their heads uncovered . Doth he judge this rule binding unto us now ? Or do all men sin who Prophesy [ i. e. joyn with him that preahcheth the Word , in the act of hearing ] with their heads covered ? I beleeve there are many who should sin much more , if they should Prophecy with their heads uncovered ; viz. all those who by reason of weakness or tenderness are like to suffer in their healths , if they should sit uncovered for an hour or two together , in a cold place and cold season . There is the same confideration of a frosty-dipping to persons that are valetudinary , of a crazy and infirm constitution , though it were supposed that there was a rule binding Christians of that age , and of those warm Countries , to dip at all times immediately upon their beleeving . Instance might be given in several other Gospel rules , which were binding unto Christians of the first age , at least unto those particular Christians to whom they were prescribed , and yet are not so unto us now . The rule which prescribed the Holy kiss , which prescribed the speaking in an unknown tongue by two , or at the most by three , ( 1 Cor. 14. 27. ) which prescribed the holding of the peace to him that was speaking in the Church , in case any thing were revealed unto another , ( 1 Cor. 14. 30. ) which prescribed abstaining from meat offered to Idols , and from blood , &c. were binding unto those Christians of the first age , to whom they were given ; but are they all binding unto us now ? Or in case they were all now binding , but one or more of them not so apprehended by Christians now , and upon this account not observed by them ; doth it follow from hence , that they must needs bid farewell to all Gospel Obligations ? If my Anti-querist not seeing , or minding a Friend of his passing by him in the street , should omit the salutations accustomed between Friends , doth this tend to the abolishing or casting away all friendly commerce or expressions between them otherwise ? Or in case a man gathering his Apples , overlooks one that is more covered with leaves or boughs , then the rest , and so leaveth it ungathered , doth he hereby either dispose , tempt , or encourage , either himself , or others , never to gather Apple more ? What frivolous and empty reasonings are these ? Let me here observe this one thing more . The Apostles were not so uniform in imposing Ordinances upon Churches in their days , but that what upon occasion they imposed upon one , sometimes they relaxed unto another . They imposed abstinence from meats offered to Idols , and so from blood , upon the Church at Antioch , simply and indefinitely , Act. 15. 29. whereas the Apostle Paul enjoyneth the former abstinence unto the Church of Corinth only in the case of scandal unto weak Brethren , and of encouragement to Idolaters , 1 Cor. 8 7 , 9 , 10. compared with Chap. 10. 23 , 27 , 28 , &c. and concerning the latter , he seemeth to relax it unto the generality of Christians ( those haply excepted , to whom it had been enjoyned , together with others lying under the like circumstantial obligations thereunto ) in that passage to Timothy , 1 Tim. 4. 1 , 2 , 3 , 4. where he saith , that every creature of God is good , and nothing to be refused , if it be received with thanksgiving ; yea and ( which is more considerable ) maketh it a character of men giving heed to seducing spirits , and speaking lyes in hypocrisie , to command to abstain from meats , which God created to be received with thanksgiving , &c. 15. Whereas he saith , that it is said in effect in 1 Cor. 12. 13 , and the like Scriptures lately quoted by him , that all of all sorts , ranks , and degrees , that were of the Body , were baptized into the Body , &c. it is indeed said ( as we heard ) that they were all by one Spirit baptized into one Body . But how impertinent , yea and voyd of truth is it to ascribe that unto Water-Baptism , which is so expresly attributed by the Apostle to a baptizing in , or with , the Spirit ? But this Scripture hath been argued more at large . 16. ( And lastly , for this Answer ) He saith , that the same ground which did satisfie Beleevers then [ in the Apostles days ] in not joyning in Church fellowship with persons unbaptized , though they did beleeve — will serve to satisfie baptized Beleevers now touching the lawfulness of the same practise , which is the will and appointment of Jesus Christ that so it should be , &c. But to how little purpose is this said ? For , 1. He hath not yet proved ( nor I beleeve ever will ) that baptized Beleevers in the Apostles days did not joyn in Church-fellowship with persons un-baptized , though Beleevers . And how impertinent is it in arguing , to suppose that without proof , which a man knoweth is denyed by his adversary ? 2. In case he had proved , or could prove , such a thing , ( I mean , that baptized Beleevers did not joyn in Church-fellowship with unbaptized Beleevers , ) yet would it not follow from hence , that therefore they did not thus joyn with such upon any such ground as this , viz. because it was the will and appointment of Iesus Christ that so it should be . Christians in these times ( as in all other ) did , and especially did not , many things , upon other grounds , then this , as viz because they have no occasion , opportunity , or necessity to do them . They did not joyn themselves in a Team with Horses , or after the manner of Horses , to draw Carts , or Wains ; they did not , at least many of them did not , joyn with Merchants where they lived , in their Adventures by Sea . Did they omit the doing of these things ( and twenty more like unto them ) upon this ground , or motive , because it was the will and appointment of Iesus Christ that so it should be ? How uncouth , sapless , and without savor , are such conceits and reasonments as these ? The baptized Beleevers he speaks of might possibly not joyn in Church-fellowship with unbaptized Beleevers , only upon this ground ; viz. because no such desired this fellowship with them . But will this ground serve to satisfie baptized Beleevers now touching the lawfulness of such a practise , when as there are Beleevers , whom they call unbaptized , who desire this fellowship with them ? But it is no great marvel that the Carver , though a good Artist , can make no better a Mercury ; the wood he hath to work upon , is not for it . 3. ( And lastly ) The nonjoyning of baptized Beleevers in Church-fellowship with Beleevers unbaptized , could it be proved , would serve to satisfie baptized Beleevers now touching the lawfulness of the same practise . But not to joyn , and to break off or separate after joyning , are two very different practises . That ground which would satisfie a beleeving man or woman for their not joyning in marriagewith an Infidel or Unbeleever ; will not serve to satisfie them touching the lawfulness of the practise of separation from him , or her , after marriage . Therefore my Anti-querist doth not argue pertinently at this turn neither . He pleads another Cause in stead of his own . For a cloze to what at present I reply to his Answer given unto my first Query , it is very observable , that he doth not at all , his long Answer throughout , so much as touch upon one thing , which the said Query asketh after with as great a desire of satisfaction , as after any thing besides . The Query thus saluteth him : Whether is there any Precept , or Example , in the Gospel , of any person , how duly soever baptized , who disclaimed Christian Communion , either in Church-fellowship , or in any the Ordinances of the Gospel , with those , whom he judged true Beleevers , upon an account only of their not having been baptized , ESPECIALLY AFTER SUCH A MANNER , AS HE JUDGED IT NECESSARY FOR THEM TO HAVE BEEN ? These last words , especially after such a manner , &c. which are as emphatical as any other in all the Query , and with which he found his Cause harder pinched then with any thing besides , he prudently dissembles in his Answer , as if they were not . To give a just and competent Answer to the Query , he should not only have attempted to prove , that there are examples in theGospel of baptized persons , who disclaimed Church communion with Beleevers upon the only account of their not having been baptized ( which indeed he hath attempted , though successlesly , ) but also that they disclaimed this Communion with them upon the account only of their not having been baptized after such or such a particular mode , as they judged necessary . But speaking neither little nor much to this point , in stead of an Answer in full to the Query before him , he giveth us an Answer that is empty ; and which speaketh short to other things , but to that which is most material , nothing at all . Concerning his Answer to the second Query , it is of a like raw spinning with the former , and in neither respect , either of pertinency , or of truth , any whit more considerable then it . For , 1. ( To take notice in the beginning of this Answer , of the same Tergiversation , which we respited to the cloze of the former ) He doth his good will to say somewhat to what he conceived more repliable in the Query ; but that which he apprehended ( as he had reason to do ) more intractable , he answereth with silence , and a prudential slip . Yea whereas by transcribing so much of the Query , as he doth , he induceth his Reader to conceive that he presenteth him with the whole ; the truth is , that he wholly suppresseth and keeps out of sight , that intire clause , wherein the Query beareth hardest upon him . For these words are not extant in his Edition ; Especially in case they had been baptized and solemnly consecrated by washing with water unto the service of Jesus Christ before . And as his prudence taught him not to acquaint his Reader that there were any such words in the Query , as these , so the same Guide directed him to undertake somewhat else , in stead of answering any thing to the matter contained in them . For had his Answer kept way with the demand intended in these words , it must have proved not simply , or only , that the Apostles , or Christians in their days , denyed Church-communion unto Beleevers not baptized , after their beleeving , but unto such Beleevers also , who had been solemnly consecrated by washing with water unto the service of Iesus Christ before their beleeving . This he wisely considered was impossible for him to do : Therefore he abandoneth it from amongst his undertakings . In the mean time we are like to have but a lame Answer to the Query . 2. How little savor , either of reason , or of truth , is there in the very first words of this Answer ! For are they not these ? It doth not only appear , that the Apostles and other Christians would have declined Church-communion with Beleevers , because not baptized , but it appears that they did do it . For it sufficiently appears that men and women did beleeve , before they were baptized . By the way let this be minded ; that here also he evades and slips quire besides that , which that part of the Query , to which here he pretends an Answer , principally demanded . For it is here demanded , not only whether it can be proved , that the Apostles , or other Christians , would have declined Church-communion with , but further , whether they would have denied this communion unto , such persons , whom they judged true Beleevers , because not baptized . Now the difference between , declining communion with , and , denying communion unto , is very broad . A man may decline , i. e. not do , many things , [ viz. in case he be not requested , or desired to do them ] which yet being requested , he would not deny to do . The Apostles might very possibly decline , i. e. non-admit unbaptized Beleevers into Church-communion , upon a supposition that they desired it not . And yet as possibly , nay much more probably , not deny this communion unto them , in case they had desired it . But in as much as the Anti-querist had not so much as in colour what to answer to this strein , or touch of the Querie , his prudentials befriended him with this stratagem ; to leave out those words of the Querie in the transcription , wherein this unruly demand was contained . But passing by this , how impertinently doth he argue that little which he undertakes , in the words mentioned ? For , First , Suppose it should be granted him that the Apostles and Christians did decline communion with Beleevers unbaptized , doth it presently follow , that therefore they declined it , because they were unbaptized ? A man declines such and such meats , which are tender and easie of digestion : but this proveth not , that their tenderness , or easiness of digestion is the reason why he declines them . Every quality or property in a subject , is not the reason or ground of every thing that is done unto it , nor yet of the forbearance of every act , that is not acted upon , or about it . If my Antiquerist demands ; But what can reasonably be supposed to be the reason or cause , why the Apostles or others , should decline communion with un-baptized Beleevers , but only their not being baptized ; I answer ; 1. That a simple non-admiting to Communion , can in no tolerable construction be called , a declining of communion , or , of admiting to cōmunion . There be an hundred godly persons about theCity , whom I do not admit intoChurch communion with me , whose communion notwithstanding I cannot with truth be charged to decline . Therefore whilst my Anti-querist only shews or proves , that the Apostles , or others , did not admit into Church-communion , Beleevers unbaptized , he doth not at all hereby satisfie or answer theQuestion propounded : This speaks of declining Communion : he answers of not admiting to communion , Here is only a stone given , when bread was demanded . Yet , 2. To the question now propounded , I answer ; The reason why the Apostles did not admit Beleevers unbaptized into Church-communion ( if this either should be granted , or could be proved ) is most probably this ; viz. because such Beleevers desired it not of them . The Apostles were not wont to admit into Church-communion ( in that sence we now speak of admission ) any person against his will , or without his desire signified on such a behalf . If my friendly Antogonist here replies ; but if the primitive Beleevers did not desire admittance into Church-communion , until they were baptized , why is not this primitive pattern followed now ? I answer ; 1. it is not affirmed , or granted , that they made no such desire , but only upon supposition , and for argument sake . Yet , 2. The pattern mentioned , is , as far as I understand , generally followed in these days ; no person that I know , desiring Church-communion , but such only , who judg themselves baptized , as the primitive Christians did in their days . How untruly he saith , that it appears that the Apostles and other Christians did decline Church-communion with Beleevers unbaptized , because unbaptized , needs no further evidence then the late premises . The reason which he subjoyns , is most importunely impertinent . For what though it never so sufficiently appears that men and women did beleeve before they were baptized ? What is there in this to prove , that therefore the Apostles and Christians did decline Church-communion with Beleevers unbaptized , because unbaptized . He that can make hand and glove of this reason , and that which was to be proved by it , how gladly , were it possible , would I exchange understandings with him ! Whereas he demands ; What is a not admiting , less , then a refusing to admit , them to such communion ? I answer ; that though I cannot tell what [ i. e. precisely how much ] less it is , yet this I am certain of ( and so may any other person readily be ) that very much less it is . A non-acting dothnot necessarily suppose an unwillingness to act , but possibly a want of an opportunity only for acting , and sometimes a want of power . But a refusing to act , always imports a want of will to act . 3. Whereas he turns Querist , and demands : Will it follow , that because these external rites , Baptism and the like , do not avail unto mens justification , when they are observed , that therefore they are not necessary unto Church-communion . I answer affirmatively , yes , it will follow , For if men may be justified without Baptism ; it follows that they may beleeve and be sanctified also , andconsequently brought into the number of Saints , without it . Now that the will and pleasure of the Lord Christ is , that all Saints without exception , whether Baptized or unbaptized , whether convinced of the necessity of Baptism , orunconvinced , should be perfected [ i. e. built up to the greatest meetness for their Inheritance in light , that may be ] and consequently admitted into Church-communion , where the best means of such an edification are to be found , hath been sufficiently ( I trust ) proved in the preceding Considerations . Concerning the rite of Circumcision , how , and with what limitations it was necessary to Church-communion amongst the Jews ; as likewise how different the Consideration of circumcision , and Baptism , is , about the Regulation of Church-communion , hath been argued at large already . And whereas he demands ; How then can the Querist estimate the usefulnes and disusefulness of Baptism as to Church-communion , by circumcision , as he doth , &c. the Querist answereth , That he is so far from doing that , which he is here charged to do , that ( as he even now intimated ) his since is , that there is altogether a different consideration between Circumcision and Baptism , in their respective relations to Church-communion . Only herein he confesseth an agreement between them , that as that is not circumcision , which is outward in the flesh ( Rom. 2. 28. meaning , not the circumcision which much commendeth any man unto God ) so neither is that Baptism which is externally administred and received , the Baptism that much interesseth any person in his favour . 4. Whereas he yet demands , How the Apostles or others Christians in these times would have known , or have been able upon good ground to have concluded , that such persons had truly beleeved in Christ unto Justification , and had been meet to be admitted to communion with them , who should ( if any such had been ) have refused to obey Christ in submitting to Baptism , &c. I answer ; Whosoever refuseth [ i. e. professedly denyeth ] to obey Christ , not only in submitting unto Baptism , but in any other of his commands , [ being made known to be his unto him ] cannot ( I suppose ) by any argument or testimony whatsoever be concluded to beleeve in Christ unto justification . But this nothing hindereth , but that in case any person be in the general course of his life conscientious , and observant of the Laws of Christ as far as the knowledg hereof shall come to him , he may be upon this account concluded a Beleever unto justification , although being ignorant of , or dissatisfied about , any particular Law of Christ , as suppose his Law concerning Baptism , he should not exhibit obedience unto it . Nor is a refusal to submit unto Baptism , in these days , of a like interpretation with such a refusal in the days of the Apostles : Because then there could be no place for any question or doubt , whether a submitting unto Baptism , at least being required by the Apostles , were an act of obedience unto Christ , or no ; whereas now it is the sence of some worthy Christians ( I do not say it is mine ) that a submission unto Baptism is rather an act of will-worship , then of obedience unto Christ , and others are dissatisfied about the necessity of it . Therefore although a refusing to be baptized then , did argue a rejection of the Councel of God , in the refusers ; yet supposing that God hath now layd Baptism aside ( which is the judgment of those lately mentioned ) a refusing to submit unto it rather argueth an accepting , then a rejecting , of the Councel of God . As the Jews who refused to submit , unto circumcision after the Gospel had been preached unto them , did not herein reject the Councel of God concerning circumcision , but imbrace and accept it ; however such a refusal before would have been a rejection of it . 5. Neither doth the Querist estimate the Apostles judgment of Gospel Rites by what he speaks of circumcision , but by what he opposeth both to circumcision , and to uncircumcision , and speaketh concerning them . For whereas the Apostle expresseth himself , thus : In Jesus Christ neither circumcision availeth any thing , nor uncircumcision , but FAITH WHICH WORKETH BY LOVE : And again , Circumcision is nothing , and uncircumcision is nothing , but THE KEEPING OF THE COMMANDMENTS OF GOD ; He plainly declares and avoucheth , that that which is opposite to such things which are nothing , a vail nothing , ( and consequently , which is somewhat , and which highly availeth ) is not Baptism , nor any other external rite or ceremony , but such a thing , which is as contra-distinguishable against these , as against circumcision , or uncircumcision themselves , viz. Faith which worketh by love ; and , The keeping of the Commandments of God . Nor doth an opposition made between Faith , and Gospel Ordinances , any whit more set them together by the ears , then the Evangelist John sets Moses and Christ ( who were and are , as good Friends , as Faith and Gospel Rites ) together by the ears , in making this opposition between them : For the Law was given by MOSES : but Grace and Truth came by Jesus CHRIST . Joh. 1. 17. Or then John Baptist set his Baptism , and the Baptism of Christ , together by the ears , by opposing them thus : I indeed have baptized you with water : But He shall baptize you with the Holy Ghost and with fire . Mar. 1. 9. He that saith , Luther was of an active resolute , and tearing spirit , Melancthon of a gentle and soft , doth not set these good Friends together by the ears , but only shews wherein , notwithstanding their agreement as dear Consorts and Friends , they yet differed the one from the other . There are no two things in the world , but differ in something the one from the other : and consequently may in respect hereof , be opposed the one unto the other . Yea though Baptism ( I mean a submitting unto Baptism ) be the keeping of a commandment of God ; yet may it regularly enough be opposed to the keeping of the Commandments of God , as one man may be opposed unto many , or the setting of a mans foot out of his door , to the performance of a long journey . But these things are ( I suppose ) a little out of my Anti-querist his Element . 6. Whereas he demands ; Why doth the Querist make circumcision a Gospel rite , which is indeed a rite abolished by the Gospel ? I may much more honestly demand , why doth the Anti-querist lay to the Querist charge a thing which he knoweth not , no nor yet the words of his Querie ? For though he should say ( which yet he doth not , the Anti-querist making too bold here , as too frequently elsewhere , to mis-recite his words , as the Reader may readily observe by comparing the Original all along with the transcript ) that under the Gospel Circumcision by a Synechdoche speciei is put for all external rites and ceremonies , yet doth not such a saying as this necessarily suppose , or imply , circumcision to be a Gospel rite . For rites , or ceremonies , being of two kinds , some of Divine , others of humane institution , the Apostle may by the sayd figure Synechdoche , mention only circumcision , in stead of all other Divine rites , without supposing it to be a Gospel rite , inasmuch as there were far more rites of Divine institution under the Law , then there are under the Gospel . His following words , And if for all kind , then certainly for Gospel rites and ceremonies ; for they are some of all , have neither goodness of sence in them , nor pertinency to his business in hand . For what though circumcision be put for all kinds of rites [ of Divine institution ] and consequently , for Gospel rites also , yet doth it follow from hence , that it self must needs be a Gospel rite ? By what principle in reason is this consequence formed ? Supposing there are two sorts of men in the world , rich , and poor , and I , having occasion to speak of men in general , should , to give some light to my discourse , instance in John , Thomas , or James , I should not by my instancing Iohn ( for example ) in this case , suppose him to be determinately either a rich man , or a poor . But these things ( I confess ) are scarce worth the examining , excepting only that me thinks I perceive my Anti-querist in a little extasie of contentment , by vertue of a conceit he hath that I have so ill behaved my self in the passage in hand , that he can make large earnings by descanting upon it . And I would wilingly awaken him out of his extasie . For certain I am , that there is nothing in the Query , rightly understood , but is exception-proof . And the truth is , that all things in his Answer to this Query from first to last , duly considered , together with that his contentment mentioned , there seems to be a mixture of a kind of discontent against the Apostle for opposing Faith , the new Creature , keeping the Commandments of God , unto circumcision , and not Baptism rather . For if it had been written thus ; In Christ Jesus neither circumcision availeth any thing , nor uncircumcision , but Baptism which is by dipping , or plunging into water , I beleeve he would have been as hard or heavy to be born , as an hand maid that is heir to her Mistris : Prov. 30. 23. And I understand that a Great Doctor of that way , taking occasion not long since to open the said passage of the Apostle to his people , made speciall treasure of this observation from it , that although the Apostle saith , That in Christ Iesus circumcision availeth nothing , yet he doth not say that Baptism availeth nothing . If he had understood the Apostle ( a trouble of mind not much incident to th●● generation ) he must needs have known , that however the Apostle did not in so many words say , That Baptism availeth nothing , yet constructively and in pregnancie and neer-handedness of consequence , he said every whit as much , yea and somewhat more too . For by shuting out Circumcision instance-wise , together with uncircumcision , and letting in onely Faith , the New creature , the keeping the Commands of God , it is a plain case that together with circumcision he excluded Baptism also , yea and all other ceremoniall practications whatsoever . But such an observation as that now specified , is a competent instance , or example , whereby to estimate how unworthily the Scriptures are commonly handled in those Congregations . But , 6. My Anti-querist greatneth the pile of his former impertinencies by heaping all these words upon it : Neither surely would any man ( much less the Querist ) be so impertinent , as to assert no externall rite availeable under the Gospel , because circumcision is not , unless he held circumcision to be as much a Gospel rite , as any other ; since it is against common sence to say , That which is greater is not available to such or such an end , because that which is less is not ; and yet more irrationall would it be to assert the non-availeableness of that which is , from the non-availeableness of that which is not : which yet would be the trip of the Querist , if he should not think that circumcision had some manner of institutive being , yea as eminent a being under the Gospel , as any other rite of the Gospel hath . Hereunto add we this vaine-glorious vapour in the following Paragraph : Truly I cannot but think that cause hard bested , that is fain to beg its bread out of such desolate places as is that of Circumcision for one , whose foundation was long since rased by the hand of the Gospel to the very ground . The long thread of all this discourse is spun of tow that hath touched the fire . The basis and ground work of the whole Fabrick hath been already , rased to the very ground . For my friend al along supposeth , 1. That I make the best and most conscientious observation of Gospel rites , of no acceptation at all with God . 2. That I argue that comparative non-availableness of Gospel rites , which I assert and hold , from the non-availableness of Circumcision simply considered . Against both these I have sufficiently explained my self already , and likewise vindicated the words of the Queree from any intimation or supposition of either . Touching the former , I shall add nothing to the premises relating thereunto . For the latter , I have likewise shewed in as plain English as I know how to write , that neither do I , nor the Queree , argue the comparative non-availableness of Baptism , which the Queree onely asserteth ( as the Anti-querist himself yeildeth , as we formerly heard ) from the non-availableness of Circumcision simply considered ( this we have formerly shewed to be a palpable mistake ) but from Circumcision considered in that opposition , which the Apostle maketh ( in the Scripture before us ) between it , and Faith ; and again , between it , and the New Creature . From this opposition it evidently appeareth , that the Apostle by excluding Circumcision ( with uncircumcision ) from that availableness with God , which he solely ascribes unto Faith , the new creature and the keeping the Commandments of God , intended together with circumcision , to exclude all ceremoniall observances , as well those of the Gospel , as those of the Law . This considered , it had been more honour for the Anti-querist to have kept himself as free from the charge , as the Querist is from the crime or trip , of reasoning at any such rate of non-sence , at this : because that which is less , is not available to such , or such as end ; therefore neither is that which is greater available hereunto : Or again , because that which is not , is not available ; therefore neither is that which is . How can I but think that my Friend dreamt waking , when such reasonings as these , presented themselves to his imagination , as the arguing of his Friend the Querist ? Either he complements profoundly in his private address by Letter unto him , wherein he pretends to give him the right hand of himself in abilities to manage a discourse ; or else he renders himself weak indeed in such affairs , by making himself an underling in abilities to a man , the tenour and strain of whose reasonings is so far beneath the line of the most irrationall of men . By this time we suppose that the vapour also mentioned is wholly vanished into the ayre . The cause he speaks of , cannot well , at least needs not , beg the bread of it's support out of desolate places ; there being very few places , especially in the new Testament , but which yeild this bread plentifully . A taste hereof is given in the premised Considerations . But concerning the place , which he calls desolate , it hath been proved over and over , that there groweth a strong staff of bread for the support of the cause depending , in the very midst of it . 7. And lastly , whereas he demands ; But why also doth the Querist oppose the rites and ceremonies of the Gospel , or under the Gospel , to the keeping the commands of God , &c. he should rather have demanded a reason why the Apostle doth it . But whether it be the Apostle , or the Querist , or both , who makes this opposition , a plain reason hath been given of it , and the sense declared wherein this opposition is to be understood . Yea I suppose the Anti-querist himself can hardly be so enormously extravagant in his opinion or notion about Baptism , as not to judg but that an habituall and constant course of obedience to the rest of the Commandements of God , doth much more highly commend a person unto God , then one single act of an externall submission unto Baptism . If so , then is there a manifest ground for an opposition between Baptism , and a keeping of the Commandments of God , yea though a subjection unto Baptism be supposed to be an act of keeping one of these Commandments , yea and available also , to a degree , for a commending of men unto God . For as little may very regularly be opposed unto much , and so , less , unto more ; so may that which is less acceptable unto God , be very properly , and according to the strictest rules of opposition , be opposed unto that which is more . Neither is there so much as a face , or the lightest appearance of a contra-diction , between denying the observation of the Ceremonies of the Gospel to be available ( comparatively ) to any mans acceptation with God , and an affirming that a keeping the Commands of God is highly available to such a purpose . But enough of this with a surplussage , formerly . Thus we see plainly , and without a Parable , that no Answer hath as yet been given by the Anti-querist to the two first Queries , unless by Answer we understand any thing which he that makes it is pleased so to cal . Nor is it any disparagement to any mans abilities or worth , that he isnot able to make an egg stand end-ways upon a smooth table , without cracking it , though such an undertaking may ( I confess ) somewhat reflect upon him . My Friend ( my Anti-querist ) hath susteyned no loss at all in my esteem of his parts and abilities , by drawing up so insufficient an answer to the Queries , as he hath don . For I well know and consider how far a mistaken province will oppress , abuse , and belye any mans learning , knowledg , parts , and abilities whatsoever . I suppose there is no need of any further ingagement of mine against the said Answer ; the first fruits being polluted , the whole Lump is hereby sufficiently proved to be unclean . Only I shall take notice from his Answer to the fourth Query , how impertinently he citeth ( and upon no better account , vindicateth ) this of the Apostle . ( 1 Tim. 6. 1. ) Let As MANY servants as are under the yoke , count their own Masters worthy of all honour , to overthrow this assertion of his Querist , that this particle , as many as , in such constructions as those Rom. 6. 3. and Gal. 3 27. is always partitive . When the Apostle ( saith he ) saith , Let as many servants , as are under the yoke , count , &c. doth he thereby suppose , or imply , that there were some servants that were not under the yoke , or who were not to count their Masters worthy all honour ? Yes ( my good friend ) the Apostle doth here suppose that there were some servants not under such a yoke as that , whereof he here speaks ; as is most evident from the opposition which he makes in the very nex words , verse . 2. speaking of servants of another kind ; But those who have Beleeving Masters , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , let them not despise them , &c. And the best expositors generally acknowledg and give notice of a distribution or partition of servants into two kinds , in this context of Scripture ; yet not into two such kinds neither , as my Antiquerist notioneth in his objection , which he so favorably frameth against himself , that he may plaufibly ( at least ) answer it . Servants are not here distributed into beleeving , and unbeleeving ; but into such who are under the yoke , [ viz. of unbeleeving Masters ] and such , who are free from this yoke , as being servants to Masters , who beleeve . Both the one and the other kind of servants are plainly enough supposed by the Apostle to be beleevers . Nor was it his manner in any of his Epistles , to give directions about the carriage or behavior of Infidels , or to prescribe matters of duty unto them . How impertinent then is that which he pretends in the answer , which he draweth up to his own objection , viz. that these expressions , as many as , used . Rom. 6. 3. Gal. 3. 27. intentionally only respect those at Rome ( and so in Galatia ) who did beleeve , and were baptized , and therefore are partitive in respect of others the inhabitants of those places , dividing those of these Churches from others dwelling in the same places , &c. For what can be more evident then that the Apostle by the particle , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as manyas , in the Scriptures before us , did not intend to divide the beleeving members of the Churches of Rome & Galatia , from the unbeleeving party of men in these places , but only beleevers themselves amongst themselves , the baptized , from the un-baptized ; considering that in the former of the said places , he expresseth himself thus ; Know ye not that so many of Us as were baptized into Jesus Christ , &c. and in the latter , thus : For as many of YOV as have been baptized , & c ? Is it worthy any mans belief , that Paul writing thus to the beleeving members of the Church at Rome , Know ye not that so many of us that were baptized , &c. should either in the pronoun , Us include Nero , with all the rabble of pagan Idolater in Rome , as if he wrot to these , as well as to the Saints or that he intended to signifie unto them , that himself was one of those , who dwelt in Rome ? Or is not his meaning in saying so many of us as , &c. clearly this , that as many of us Saints , or of us beleevers , who have been baptized ? For in what other consideration , rel●●ion , or respect , he should make himself one of them , is not easie to imagin . Evident it is from Chap. 1. 13. 15. that he was no dweller in Rome , at the time of writing this Epistle , nor had been any time before . So likewise when he writes to the Churches , and members of the Churches of Galatia , thus ; For as many of YOV as have been baptized , &c. can his meaning be , as many of you who dwell in Galatia , as have been baptized ? Or doth not such a sence as this plainly imply , that he wrote his Epistle aswel to the Infidels in the Countries of Galatia , as to the members of the Christian Churches there ? Therefore ( questionless ) the Apostles meaning in the words before us , is plainly and directly this : As many of you , who being members of the Churches of Galatia , have been baptized into Christ , have put on Christ : and consequently the particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as many as , is not partitive of the beleevers in the places mentioned , from the rest of unbeleeving Inhabitants there , but of beleevers amongst themselves , those that had been baptized , from those who were at present unbaptized , in either place respectively . This to be the express sence of the two passages mentioned might be further evidenced by the light of sundry considerations , but that we judge the premises already levied sufficient to establish that conclusion . It being then so clear a case , that there were some members of Churches in the Apostles days , who were unbaptized , at least for a time , it undenyably follows , that Baptism is no Constitutor of Churches ; as the beloved notion of my Anti-querist beareth . Concerning that Copweb-piece , stiled by the Author , Some Baptismal abuses briefly discovered , wherewith some silly flies ( as I understand ) have been intangled and catched , there is a besome preparing for the brushing away of that also from the Temple of God , so far as it is catching , and hath not been dismantled by the contents of these papers . For the tail of it , wherein the sting , and the worst of the poyson lies , hath been cut off and swept away hereby . THE ANATOMY OF Ana-Baptism . ANa-Baptism , is , by the Modern Architects of it , built upon Foundations , or Grounds of three sorts . Some 1. True , but not pertinent . 2. Fals , and therefore not pertinent . 3. Conjecturall onely , and therefore very little pertinent . 1. Of the first sort are 1. All those Texts of Scripture , on which they mis-ground , first their Opinion , and then their Practictise . As , Mat. 19. 28. Mar. 16. 16. Act. 2. 38 , 41. Act. 8. 37. Rom. 6. 3 , 4. Coloss. 2. 12. Heb. 6. 2. ( possibly with some others ) These are true Grounds of Doctrines , and practises corresponding ; but are irrelative to the Doctrine and Practise of Ana-Baptism . 2. Of this sort also , are these , and some other like Tenents upon which they build their said Fabrick . 1. That in the Scripture there is no particular or expresse , either Precept , or Example , for Infant-Baptism . 2. That no Ordinance of Christ , can be neglected , or omitted , without sin . This rightly understood , and with due limitation , is a truth also : but thus understood , it reacheth not their practise . 2. Of the second sort are these , 1. That in case Infants were not Baptized in the dayes of Iohn the Baptist , nor of Christ , nor of his Apostles , then ought not Baptism to be administred unto Infants now . 2. That Circumcision was neither sign nor seal of the Righteousness of Faith , or of the Covenant of Grace , but unto the person of Abraham onely . 3. That Baptism it self is no Seal of the Covenant of Grace unto any person whatsoever , but a sign onely . 4. That an Administration of Baptism made to professing Beleevers , doth more conduce unto , and better answer the ends of Baptism , then that which is made to Infants . 5. That Infant-Baptism is disagreeable to the Ministration of the New Testament . 6. That none ought to be Baptized but such who [ in their own person ] appear voluntarily willing to be Baptized in obedience unto God . 7. That Infant-Baptism is a nullitie . 8. That Infant-Church-member-ship was a Leviticall Ceremonie , and abolished ( with the rest of the Legall Ceremonies ) by Christ in the Gospell . 9. That a profession of Faith , whether reall , or feigned , is a more warrantable ground , whereon to administer Baptism , then an estate in Grace , though attested by God himself . 10. That any Person un-baptized , may , without special Commission from God , and without proof-making of such a Commission , administer Baptism ; and that such a mans Administration ( together with all the administrations lineally descending from it ) is the Institution of Christ . 11. That any person whatsoever pretending to beleeve , and to have been baptized , whether invested into any Office , or not , may as lawfully administer Baptism , as he that is an Officer in a Church . 12. That not simply Baptism , but the administration of Baptism to beleevers onely , is an Ordinance of Christ properly so called . 13. That there can be no warrantable ground for the administration of an Ordinance to such or such a subject , or after such or such a manner , but either a particular and express precept for , or example of , the one , and the other . 14. That there ought to be a resemblance , or similitude , between the sign , and the thing signified [ as there is between the bush , and the wine in the Vintners celler ; and was between the streight pole on which the brazen Serpent was lift up , and the cross timber , on which the Lord Christ was Crucified ; and again between the Rain-bow , and the safty of the Earth from drowning , between Circumcision , and the Covenant which God made with Abraham , and his seed . ] 15. That the Baptizing of Infants is unlawful , because it is not a Ordinance of Christ . 16. That obedience to external Rites , Ordinances and Institutions , is to be preferred before obedience to the Law of nature , or to the precepts of the Moral Law . 17. That no circumstance mentioned in the Tenour of an Institution , or observed in the first Administration thereof , can without sin either be omitted , or varied , in after Administrations , upon any occasion or consideration whatsoever . 18. That persons baptized after the new mode of dipping , though void of saving Grace , and strangers unto Holiness , are notwithstanding , by vertue of such their Baptism , rendered visible Saints ; whereas others not so baptized , are invisible , notwithstanding the greatest Exemplariness of Saint-ship in the whole course of their lives , and conversations otherwise . 19. That children under the Gospel are more unworthy , more unmeet , less capable , subjects of Baptism , then they were of circumcision under the Law . 20. That it was better , and more edifying unto men to receive the initiating or first Sacramental pledg of Gods Fatherly love and care , in the time of their Infancy , under the Law ; and that now under the Gospel , it is worse , and less edifying unto them to receive it at the same time , and better and more edifying to receive it afterwards , viz. when they come to years of discretion . 21. That the Jews , who beleeved in Christ , and so came under the Gospel Administration , were , in respect of their children , in a worse condition , then they had been in under the Law : And that such of the Gentiles , who were by Faith engrafted into their Olive , did , in their children , partake less of the root and fatness thereof , then the Iews themselves , before the coming of Christ in the Flesh , had done : and consequently , that God was much more indulgent unto children , yea and unto Parents in reference to their children , under the Law , then he is under the Gospel . 22. That Parents may dis-interess their children of Church priviledges , by their Apostacy or unbelief ; but cannot restore them hereunto by their repentance , or beleeving . 23 That such Iews , who , together with there children , were Church-members , before their coming in by Faith unto Christ , by this coming in to Christ , bereaved their children of this priviledg without any recompence . Of the Third ( and last ) sort are these . 1. That there was no child in any of those Families or Housholds , which are recorded in the New Testament to have been baptized . 2. That no Infant or child was Baptized in the days of Iohn the Baptist , or of Christ , or of the Apostles . 3. That all , and every the respective members of all and every the respective Churches in the Apostles days , were baptized . 4. That the Eunuch baptized by Philip . Act. 8. and those Gentiles commanded by Peter to be baptized , Act. 10. were baptized by a Total Immersion of their bodies under water by those , who baptized them . 5. That persons , who from their Infancy , or first capacity of making any profession of Religion at all , have publiquely and constantly professed the Name and Faith of Christ in the world , ought to be baptized into this profession after Ten , Twenty , Forty years spent and passed in this profession . 6. That Infant-Baptism was first brought into the Christian Church after the days of the Apostles . 7. That Baptism ought aswel to be Administred , yea and urged and imposed , in a Place , City or Country , where the Gospel hath flourished for an hundred years together , or more , as at , or about the time , when ( through the Providence of God ) it first came in the Ministry of it , unto this place . Of these three kinds of arguments or grounds ( as they have been now represented ) that the first are impertinent ( as to the justification of Ana-baptism ) the Second , erroneous ; the Third and last , conjectural only , I am all thoughts made ; and shall , God sparing me health and life , and more material occasions not intervening , give an account of my Faith herein in due time . FINIS . ERRATA . Pag. 24. l. 36. read , operatio . Pag. 30. l. 27. r. actuall . Pag. 36. l. 25. r. separate . Pag. 37. l. 24. for muck r. smoak . Pag. 44. l. 26. r. should have . Pag. 45. l. 1. r. Baptism . Pag. 46. l. 37. r. or the cup . Pag. 51. l. 35. r. much more . Pag. 56. l. 4. r. or at least . Pag. 59. l. 29. for , two r. to . Pag. 61. l. ult , r. whether . Pag. 69. l. 13. r. admitted . Pag. 77. l. 34. r. other . Notes, typically marginal, from the original text Notes for div A85422e-220 Fides cum Haeretic●s non est servanda . Notes for div A85422e-350 * By Son of man here , is not meant Christ ( personally considered , ) but any person of mankind . See Hugo Grotius upon the place , who giveth a sufficient account of this Exposition . * Eos quoque asserit Diabolico ut● spiritu , qui separant Ecclesiam Dei : ut omnium temporum haereticos & schismaticos comprehenderet , quibus indulgentiam negat , quod omne peccatum [ aliud ] est circa singulus , hoc in universos . Soli enim sunt qui volunt solvire Christi gratiam , qui Eccleslae membra discerpunt , propter quam passus est Dominus , spiritusque , sanctus datus est nobis . Ambr. de Poenitentia . lib. 2. c. 4. † Treatise entituled , Of Baptism , ( p. 22. ) generally presumed written by Mr Lawrence . See Rom. ● . 7. 1 Cor. 1. 2. 2 Cor. 1. 1. Ephes. 1. 1. Phil. 1. 1. Col. ● . 2. 1. Cor. 5. 11. 2 Thes. 3 6. * Mr Fisher . Baby-baptism , P. 370. Act. 15. ●0 . The Doctrine of Baptism is numbred as mongst the Foundations of Christ ( i.e. such principles or Doctrines , as were usually first taught and learned by yong scholars in Christianity , as being easie of perception ) but this proveth not the actual reception of the Rite of any Baptism , one or other , is essential to the making a man a true member of Christ , nor yet of a Church of Christ , any whit mo●e ( if so much ) then a cordial beleif of that far greater Foundation ( of the two ) the resurrection of the dead . * This commission cannot be thought to obliege , or impower , ordinary Pastors or Teachers ; because they were not to go and teach all Nations ; but to watch over those particular flocks , over which the Holy Ghost maketh them Overseers , Acts 20. 28. 1 Pet. 5. 2. a Those words Dan. 12. 13. But go thou thy way til the end be , for thou shalt rest & stand up in thy lot at the end of the days , are commonly understood in a sence of much affinity hereunto . a The word , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is commonly rendred , Sect. See Act. 5. 17. Act. 15. 5. Act. 24. 15. 5. Act. 26. 5. Act. 28. 22. a Mat. 3. 7. & 23. 33. b Luk. 3. 1. & 7. 50 Act. 15. 5 c Psal. 105. 36. d 2 Kin. 8. 12 , 13 * Luke 12 , ●0 , Mat , 20. 22 23 a Gal. 3 1. b Gal. 4. 11. a Exod. 15 23. First Argument against lawfullness of communion with undipt Churches , Answered . Second Argument Answered . The third Argument Ans●ered . Fourth ( and last ) Argument against the lawfulness of communion with Churches undipt , answered . Notes for div A85422e-6350 Seneca . a Luk. 12 49 , 51 , 52 , 53. * Gal. 4. 1. 2. 3 , &c. The Answer to the second Query , examined .