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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77397	Anabaptism, the true fountaine of Independency, Brownisme, [double brace] Antinomy, Familisme, and the most of the other errours, which for the time doe trouble the Church of England, unsealed. Also the questions of pædobaptisme and dipping handled from Scripture. In a second part of the Disswasive from the errors of the time. / By Robert Baillie minister at Glasgow.	Baillie, Robert, 1599-1662.; Baillie, Robert, 1599-1662. Dissuasive from the errours of the time.	1647 (1647)	Wing B452A; Thomason E369_9; ESTC R38567	187,930	235

ears in Baptisme Matth. 3.13.16 Then commeth Jesus from Galilee to Jordan unto Iohn to be baptized of him and Jesus when he was baptized went up straightway out of the water Iohn 3.23 And Iohn also was baptizing in Enon because there was much water there Act. 8.38 39. And he commanded the Chariot to stand still and they went down both into the water both Philip and the Eunuch and he baptized him and when they were come up out of the water c. Ans First suppose that in all these places dipping had been used it follows not that it was so universally we have proved that divers Scripturall baptismes were by sprinkling and not by dipping Secondly although dipping had been universall in the Primitive times yet th●s practise would not inferre any necessity of its continuance unlesse two things were made good first that practice and example alone is a sufficient ground for the institution of a Sacramentall rite again that every circumstance of a Sacrament generally practised in Scripturall times must be of an unchangeable and unvariable nature and so necessary that without sin it may not in any case be altered Thirdly none of the places alledged doe look towards the dipping of a naked person over head and ears which is the main question Fourthly there is no word expresly in any of the places of dipping and if they will admit us to dispute by consequences see if from any of those places there be a necessary inference of any dipping the multitude of waters in the third of John John 3.23 infers not the plunging of all who were baptized in them but onely the conveniency of baptizing a multitude rather in a place of many waters then in a desert void of water such as many places in Canaan were In the days of the Patriarchs the finding of a fountain in these bounds was a rare and singular benefit however we deny that the conveniency of much water for the baptizing of a multitude of people does import a necessity of dipping any who are baptized therein The other place of Act. 8.38 39. imports Philip and the Eunuchs going down from the coach towards the water and their ascending again into the coach from the lower place where the water was but doth either this descending or ascending infer Philips stripping of the Eunuch and dipping him over head and ears in that water The third place is not so important for it speaks nothing of Christs going down into the water and what it says of his comming up may well be expounded of the low situation of the river beneath the field where John did preach readily they have stood on the brink or within the river when they were sprinkled and had the water of the river poured upon them but that in the midst of that multitude Christ did discover himself and that John so oft as he baptized any did cause to strip both himself and them and went so naked with them into the river taking them in his arms and plunging them therein is a matter of so great unlikelihood that without Scripture or greater reason then yet appears it may not be admitted The third objection Immersion is necessarily to be practised because it signifies our buriall with Christ The third objection That Baptisme is a sign of the buriall of Christ has no reference at all to Immersion according to Rom. 6.3 4. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death therefore wee are buried with him by Baptisme unto death also Col. 2.12 Buried with him in Baptisme wherein also you are risen with him Ans First it is a presumption in any man to put a divine institution upon any rite which in its own nature is onely indifferent But it is a presumption in the highest degree to affixe a signification to any such rite we grant Baptisme for its signification has the death of Christ and all the fruits thereof also that it seals to us our fellowship not onely in Christs death but in his buriall his resurrection his ascension his sitting at the right hand of God but what divers Scriptures and particularly the places in hand do ascribe to Baptisme we have no warrant to apply it unto immersion Secondly if men would goe to make analogicall significations according to their own pleasure we might say that sprinkling did put water upon the head and so the whole person under the water and by this were a sign of buriall as well as immersion It makes nothing against this that by sprinkling a little quantity of water is applyed onely to the head and much water by dipping is applyed to the whole body for in Sacraments the quantity of the element the shortnesse of the outward action is not attended The tasting of a little bread and a little wine does signifie to us our full communion with the whole body and the whole blood of Christ as well as the largest banquet of wine and all delicates could do The cutting off a very little from one part of the body only did signifie the Circumcision and cutting off of the whole body of corruption as wel as if much skin much flesh had been cutted off from every member even so the sprinkling of a little water may signifie and seal up unto us our participation in Christs life death buriall resurrection and every thing else of his wherein we have interest as well as a totall immersion in the whole Ocean for so long a time as Jonah lay under the billows of the great deep Thirdly this argument draws us to two great inconveniences The danger of dipping First a necessity as we would not abolish a Sacramentall and significant rite to keep every baptized person so long a time wholly under the water as may sensibly expresse Christs buriall under the ground now to be put for so long a time wholly under the water by the hand of a weak Minister though never so carefull to preserve cannot but bring an evident hazard of life or health to many Secondly consider if it bring not in the institution of a new Sacrament whereof none that yet I have heard of have spoken the Sacrament of emersion The new Sacrament of Emersion at least the addition of this as a new large half unto the old Sacrament of Baptisme or Immersion this their new rite of emersion does signifie and seal up to us as they say our resurrection with Christ this can be no part of baptisme or immersion nor rationally be comprehended under it though always it were conjoyned and did follow at its back for emersion and immersion are contraries and one contrary is not a part nor cannot goe under the name of the other except you will make bitter sweet and darknesse light Unto those Arguments of the Disputants the Treatiser adds nothing considerable in all his long Discourse except some testimonies partly from Protestant but most from Popish

either eating of bread or drinking of water but however there is a positive precept that hinders them from participation of the Lords Supper they cannot remember the Lords death they cannot examine the state of their own heart no such impediment is put in their way by the hand of God to keep them from baptisme M. Tombes observes it that long before John the Baptists days baptisme was in use among the Jews and M. Marshal adds from the Talmud Maimonides and other Authors that it was a very ancient custome to baptize all that were circumcised infants as wel as their parents women as well as men and that this custome of baptizing all that were added to the Church as well children as others did continue in all ages among Christians is proved at length by many without any satisfactory reply but we intend here to dispute from Scripture alone 7. Argument Infants are partakers of remission of regeneration of life eternal Wee shall bring but one other reason and so passe on To whom the Lord gives the whole signification of baptisme from these men ought not to withhold the outward sign thereof But to some infants the Lord gives the whole signification of baptism For the proof of the major we need not alledge the equity of giving the lesse to them that gets the more of not denying the shell and the cask to them who enjoy the kirnell and the pearl for the Apostles words prove it sufficiently Acts 10.47 Acts 10.47 Can any man forbid water that these should not be baptized which have received the holy Ghost as well as we and he commanded them to be baptized in the name of the Lord the Apostle here reasons from one part of the signification of baptisme and that but a temporary blessing the extraordinacy gifts of the holy Ghost to the outward sign of baptisme how much more may we conclude it from its whole ordinary signification The ground of this reason is granted by the principall of our adversaries who profess their willingnesse to baptize any infants of whom they were certain that they had the saving graces of the holy Ghost avow their exclusion of infants from baptism upon this ground mainly that they beleeve they are excluded from the covenant of grace remission of sins the saving graces of the Spirit till in the years of discretion they be brought actually to beleeve The minor that some infants have the whole signification of baptisme is thus proved Who have remission of sins regeneration and right to eternall life they have the whole signification of baptisme But some infants have all these The major is clear I prove the minor None enters into heaven but they whose sins are remitted who are regenerate and to whom life eternall belongs But some infants enter into heaven Ergo. The minor is not questioned for the words of Christ of such is the kingdome of heaven and the confession of the adversaries puts it out of doubt The major also is clear from Revel 21.27 And there shall in no wise enter into it any thing that defileth Nothing comes into heaven but what is perfectly purged justified sanctified glorified also Ioh. 3.5 Iesus answered Verily verily I say unto thee except a man be born of water and of the Spirit he cannot enter into the kingdome of God and Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one man many shall be made righteous As Adam makes all that are descended of him sinners infants as well as others so Christ communicates his righteousnesse to all who are in him to all whom he receives and acknowledges to be his without any distinction of Jew or Gentile male or female young or old who ever have interest in Christ are justified and sanctified by him Now that some infants especially these elect ones who die before the age of discretion have interest in Christ and his covenant hath oft been proved If it be said that infants by this argument may be admitted to the Lords Supper we deny it for the Lord himself hath put a barre to keepe them off from that Sacrament also they are not capable of the whole signification of the Lords Supper for the thing signified therein is not the Lords body and blood simply but his body to be eaten and his blood to be drunken by the actuall faith of the communicants of this active application infants are not capable but in baptisme no action is necessarily required of all who are to be baptized for as the body may be washed without any action of the party who is washed so the vertue of Christs death and life may be applied in remission and regeneration by the act of God alone to the soul as a meer patient without any action from it CHAP. VI. The Antipaedobaptists Objections answered M. 〈◊〉 c. M. ●om●s and M 〈◊〉 O●jecti●● THE exceptions which use to be taken to infant-baptisme goe about in a number of late Treatises the principall are as I take it in the three last which I have seen upon that subject the declaration of the publick dispute intended betwixt sixe of the prime Preachers of the Anabaptists and some City Ministers Mr Tombs exercitation and the namelesse Treatise of Baptisme In the first are nine Arguments in the second eight and some more in the third Who desire to see large and solid answers to all these and to what else is brought to any purpose by any other of their companions let them look upon M Marshals Sermon and its vindication M ● Blacks three Treatises and M. Cottons Dialogue for the time they who are in haste may have this short reply to the main arguments of the three named Authors They are in effect but few all invented by the old Anabaptists Take upon all these two generall observations First that what ever any of them has is all borrowed from the old Anabaptists in whom the spirit of the worst heresies did rage who will be at the pains to compare the writs of the Authors in hand with that which Zuinglius Bullinger Guy de Bres Ainsworth and others have set down in the name and words of the old Anabaptists shall finde that our late opposers doe adde little that is considerable to the arguments of their Fathers Secondly that all the arguments which either the elder or later Anabaptists bring against Paedobaptisme are but two or three at most when they are increased to a greater number it 's but the same body put in many diverse habits by a needlesse variation of shapes M. Cox first Argument 〈◊〉 makes examples alone a full rule The nine Arguments of the publick disputants have not as yet so far as I know been honored w th any answer neither do I think was there any necessity of it for the Disputants do so insolently out-bragge the City Ministers and the matter of their Arguments has so often been answered in divers

the subject to those things much contrary to the credulity and bold assertion of the late Anabaptists Our second Argument The 2. Arg. the thing signified by Baptisme is oftner expressed in Scripture by sprinkling then dipping That action whereby Scripture does frequently represent the main thing signified by baptisme is lawfull and sufficient to be used in baptisme But Scripture frequently represents the main thing signified in baptisme by sprinkling or pouring out of water Ergo. The major is grounded on the nature of Sacramentall rites they are signs fitly proportioned to the spirituall blessings they signifie and seal when we finde in the signe not onely a clear representation and similitude of the thing signified but the holy Ghost in Scripture making use of that representation and relation it is to us a ground of the lawfull use of that sign This is the adversaries owne argument in their great reason for dipping that it does fitly represent our buriall with Christ and is used in Scripture as they alledge for the expressing of that representation As for the minor that pouring and sprinkling frequently in Scripture represents the main thing ●●gnified and sealed in baptisme our participation of the benefits of Christ his blood and Spirit In Scripture sprinkling is made a sign of the application of Christs blood to the soul many Scriptures doe evidence as first Heb. 10.22 Heb. 10.22 Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Here both the sign and the thing signified of baptisme are set down together the outward washing with water is made to signifie the sprinkling of the heart from an evill conscience That washing by outward sprinkling represents the inward sprinkling of the heart by the blood of Christ as fitly as washing by outward dipping or immersion can doe appears by 1 Pet. 1.2 1 Pet. 1 2. Through sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ here the application of Christs blood unto the soul is expressed in the similitude of sprinkling And so fit is this representation that the holy Ghost styles the blood of Christ whereby we are washed and saved the blood of sprinkling Heb. 12.24 Heb. 12.24 The other great blessing sealed up in baptisme is our communion in the Spirit of Jesus Also of Ch●ists Spiri● this blessing also the Spirit delights to expresse by the act of pouring or sprinkling of water Act. 2.16 17. Acts 2.16 17. But this is that which was spoken by the Prophet Joel And it shall come to passe in the last days saith God I will poure out my Spirit upon all flesh Isay 44.3 Is 44.3 For I will poure water upon him that is thirsty and flouds upon the dry ground I will poure my Spirit upon thy seed and my blessing upon thy off-spring Also Is 52.15 So shall I sprinkle many Nations And Ezek. 36.25 Ezek. 36 25. Then will I sprinkle clean water upon you and ye shall be clean a new heart will I give unto you and a new spirit will I put within you As the application of the blood and Spirit of Christ to the soul of the baptized is expressed so often in the tearm of sprinkling so under the Law Sprinking under the Law a figure of the thing signified in Baptisme the action of sprinkling sometimes of blood alone sometimes of water alone sometimes of both together were used for the prefiguring of that blood and water which in the days of the Gospel by the Word and Sacrament were more abundantly to be communicate Exod. 12.7.13 Ex. 12.7.13 And they shall take of the blood and strike it on the two side postes and on the upper door-poste of the houses wherein they shall eat it And the blood shall be to you for a token upon the houses where you are and where I see the blood I will passe over you and the plague shall not be upon you to destroy you when I smite the Land of Egypt Leviticus 16.14 Lev. 16.14 And he shall take of the blood of the bullocks and spri●kle it with his finger upon the Mercy-seat East-ward and before the Mercy-seat shall he sprinkle of the blood with his finger seven times here blood alone is sprinkled Numb 19.18 Num. 16.18 And a clean person shall take hyssope and dip it in the water and sprinkle it upon the tent and upon all the vessels and upon all the persons that were there and the clean person shall sprinkle upon the unclean on the third day and on the seventh day here water alone for purification is sprinkled at least water without blood for this water of purification had no mixture except of the ashes of the burnt Heifer Lev. 14.5 6 7. Lev. 14.5 6 7. And the Priests shall command that one of the birds be killed in an earthen vessell of running water as for the living bird he shall take it and the Cedar wood and the scarlet and the hyssope and shall dip them and the living bird in the blood of the bird that was killed over the running water and he shall sprinkle upon him that is to be cleansed from the leprosie seven times and shall pronounce him clean In this place blood and water together are sprinkled upon the leper at least with the sprinkling of the blood the presence of water is injoined The chief end of applying water to any body whether by dipping of it in the water or sprinkling the water upon it is to purge it from soile Sprinkling serves as much for purging as dipping can do that the use of water in baptisme is to remove and wash away albeit not the defilement of the body yet the guilt of sin from the soul we read in the 1 Pet. 3.21 1 Pet. 3 21. The like figure whereunto even baptisme doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience toward God and Acts 22.16 Acts 22.16 Rise and be baptized and wash away thy sins calling on the name of the Lord. This being the onely end why water in baptisme is used that way of using of it must be lawfull which is fit for that end now common experiences teaches that pouring and sprinkling is as meet for purifying as dipping can be a vessell often dipped if not rubbed may keep all its soile and sprinkling or pouring out of water is nothing lesse but oftentimes more effectuall for purging A third Argument If dipping be necessary and sprinkling unsufficient then in all Scripturall approved baptismes dipping was used and not sprinkling But no such thing does appear in Scripture Whether in any Sacramentall baptisme mentioned in Scripture dipping over head and ears was ever practised we shall consider in our answer to the objections but that in divers Sacramentall baptismes approved in Scripture no

do enjoy nor any more hell and condemnation to be feared then what in this life before death is endured DDDDDD The Saints in this life become as perfect as God Secondly that all the Saints in this world are fully perfect that they become omniscient as God that they are Godded Deified and become God EEEEEE Thirdly that the most clear Historick passages of Scripture in matters of the greatest moment are but meer allegories untrue in any proper literall sense FFFFFF The clearest Scriptures are false in a literall sense This writ Randall received but was never pleased to return one word of answer yet to this day he goes on to preach these and the rest of the Familists errours And to shew his boldnesse he hath lately printed two very dangerous Books and set his Preface before each of them composed as he professes long agoe by Popish Priests the one by a Dutch Frier and the other by an English Capuchine both of them pretending to the highest degree of holy very high and hardly intelligible contemplations the fittest morsell that could have been prepared for the giddy multitude who is most ready to be catched with any new sublime and subtill notions were they never so full of deadly poyson whereof M. Benjamin Bourn has found in these two Treatises no small store to wit first That in all things Angels Devils Men Women That God is formally the life and subsistence of all creatures there is but one spirit and life which absolutely and essentially is God That there is no more but one Spirit in the world That the life and beeing of God is every thing and every thing is the life and beeing of God GGGGGG Secondly that Jesus Christ had not a particular soul and body that was created in the womb of the Virgin That Christ had not a particular soul nor a particular body but the flesh and bloud of the whole world HHHHHH Thirdly every creature in all its actions is acted and ruled by the Spirit of God IIIIII Creature in their very sins are acted onely by the Spirit of God upon this ground God is made the Author and onely Actor of all sins and hence some deny that there is any sin at all affirming that the Devils never sinned nor can sin KKKKKK others tell us that none are cast in hell for sin but for Gods meer pleasure LLLLLL Fourthly that the spirits which we call good and evill angels There is no such spirits as angels devils or soules are nothing but the good and evill motions of the minde of man MMMMMM Fifthly Nothing remains for ever but God that nothing is everlasting but the life and essence of God which now is in all creatures that no created thing whatsoever does continue for ever NNNNNN Sixtly that the Scriptures are a confused allegory a meer shadow Scripture is but a false shadow and no ground of faith a false History and ought not to be the foundation of any mans faith more then other Books or then the Apocrypha OOOOOO Seventhly they deny the comming dying resurrection ascension intercession and returne of our Lord Jesus Christ They deny both the first second coming of Christ they avow that there shall be no resurrection and last judgement for the world PPPPPP Eighthly they make all ordinances to be but meat for babes They cast away all ordinances and that men ought to live above them without the use thereof QQQQQQ Ninthly they teach that the highest degree of perfection both of grace and glory is attained in this life RRRRRR These and many more such blasphemous and horrible Heresies are entertained as fine The certaine truth of these imputations excellent rare profound mysterious truths by these Anabaptists who are admitted to the highest classe of the Family of Love if we may trust M. Bourn who professeth his certain knowledge thereof not onely from their Books but from their preachings conferences disputations at which often he was present SSSSSS By all the former discourse I conceive it is apparent that as evill and wicked a Devill does rage in the way of Anabaptism this day in England as of old in Germany or in any other Heresie of any time in any place which I wish were well considered as a ground of fear and trembling by many a simple soul who is carried down headlong towards these errours proceeding from one degree to another without any certainty where their unconstant motions may have any period I observe but one thing more wherein the English Anabaptists seem much worse then the Dutch The English Anabaptists are generally more erroneous then the Dutch however the Dutch have been much divided and exceedingly erroneous yet every Sect among them have had some zeal for that which they apprehended to be truth and some care to save their company from all which they esteemed errour and this without respect of persons who ever of their number did fall into any thing which they conceived hereticall had he been their Father brother or dearest companion they did cast him out of their Society and reputed him thereafter as a person excommunicate Amongst the English Sectaries there is no zeal at all against any errour The carriage of the Mennonists towards the Georgians and of the Georgians towards them and of every one of their Sects towards their dissenting Brethren is known But among the English Sectaries there appears no zeal at all for any thing they call truth a man now among them may run through the whole circle of errours from Independency to Antipaedobaptism from hence to Arminianism from this to Antinomianism thereafter to the Seekers thence to the Antitrinitarians the Antiscripturists the Familists the Atheists or whither he will and no Church censure at all be executed against him nor any of his fellows abstain from his company as an excommunicate Heretick but if he make a profession of piety notwithstanding of all his opinions he shall be entertained as a Saint and the generality of the Sectaries shall be very unwilling to have him in the least measure troubled by any censure either of Church or State TTTTTT I do not so much wonder at this more then ordinary want of zeal against any errour in Sectaries whom God has strucken with this among other spirituall plagues for their apostasie from his truth whereof themselves sometime have made a fair profession but it is oft to me a matter both of marvell and grief to behold the very sons of truth who in their hearts are opposite to every errour to be so languid and faint now for so long a time in promoting any reall course for the restraint of that deluge of all manner of hereticall and blasphemous errours which with their eyes they see overflowing the Land much more then any place of Christendome in any by-gone time I doubt not but divers make it a good part of their work both with God and man to have