that every man might marry so many wives as he pleased OO Also the Law of Divorce was brought back giving leave to a man upon his meer will without any fault alledged and without the cognizance of any Judge to put away his wife PP yea to kill any of his wives whether publickly as himself did in the open Market place QQ or privately as their next King did in a wood of Freezland RR This also was a Law of that Kingdom Robberies also that beside the falling upon all the goods of all the wicked world as a most lawfull spoyl there behoved to be a liberty to make use of all that belonged to any of the Saints That all things among them behoved to be common SS yet so that the King and his Courtiers might lawfully live in plenty while all the other Saints in that their new Jerusalem were starving with excessive penury TT It is visible whither Satan intends to lead proud hypocrites Their hypocrisie ended in the open practice of crimes extremely contrary to their professions these men who in their own eyes were so holy Saints as they behoved in the tendernesse of their conscience to separate from the best reformed Churches these men who talked of nothing but mortification of the flesh who counted it unlawfull to defend their life by the sword or to exercise the meanest Magistracy or to have any propriety in the smallest portion of goods or to know their own wives after they were conceived VV in a short time they came to preach and practice as very lawfull and warrantable to make themselves absolute Kings and Monarchs of the whole earth to live and die in as many adulteries and incests as they pleased in as great plenty of wealth as by any secret theft or open robbery they were able to catch Their abominable unclearnesse It could hardly be imagined that the Devil himself had been able to lead any reasonable creatures into so grievous errors did we not know to how much grosser these same horrible hypocrites who upon the profession of their own holiness refused cōmunion with all other men had been led away by that evill spirit divers of them not being content with the adulteries of Polygamy have loosed the bonds of all matrimony yea of all naturall relations XX telling us as in the former Chapter was remarked that among the Saints there ought to be no difference of husband and wife Father and daughter brother and sister that such differences were only for imperfect worldlings So soon as a woman turned Anabaptist they made her company with her own husband unlawfull but with all men of her own Religion lawfull upon divers wicked grounds XX 2 Farther that the shame which nature has imprinted in the heart of the most barbarous Pagans to cover their nakednesse must be cast away YY and thereafter that all kinde of incestuous commixtions are not only lawfull but also that they are the very acts of holinesse and mortification ZZ These be the profound mysteries which the Anabaptists have brought into the world this is the fruit of their quatriduall fastings of their extatick prayers of their heavenly raptures and revelations They deny both old and new Testament These might have seemed the very quintessence of all imaginable absurdities if the enemy of all truth had not given us in the same miserable hypocrites a further experiment of his skill in seducing they tell us therefore yet of rarer novelties of new more excellent lights which they have brought out of heaven AAA Having cast away first the old Testament as removed by the Gospel and then the Gospel it self as a shadow put away by the greater light of their new Prophets BBB these impediments of holy Scripture being fully removed the new perfect Doctrine which they bring us is first that there is not any created spirit They deny angels and devils and souls that Angels and Devils are not substances but meer qualities CCC that the spirits of men are but terrestriall vapour like the life of beasts perishing with the body DDD They deny heaven and hell eternall life Secondly that there is no such thing as heaven or hell as life or death eternall EEE that all the resurrection and glory to be expected are in this life FFF Thirdly They cast away all the ordinances of God that the greatest happinesse possible is to cast away and give over all such services as the Scripture prescribes to put away Baptisme the Lords Supper and Preaching of the word GGG to follow the directions of the new great Prophet David George Fourthly that this David George was the only spirituall Christ David George to them was spirituall Christ much more excellent then Christ crucified that Jesus and his Apostles and all their Doctrine were but carnall HHH that David George was to judge the world III that the irremissible transgression was only a wrong against him that whoever would maintain Jesus Christ to be equall with him or the Gospel of the Apostles to be like unto his Doctrine did sin against the holy Ghost and was certainly damned KKK The absurdities of the worst Hereticks of old the calumnies invented by Pagans against the ancient Christians were nothing so horrible though all had been true as these Doctrines and practises whereof the unquestionable testimonies of grave Writers make many of the old Anabaptists most certainly guilty But that which herein I most admire is Many people were ready to seal with their bloud all these abominations that ever poore people could be brought to beleeve so firmly the former absurdities as to suffer most willingly all extremities and exceeding chearfully to offer their very life for the worst of them LLL so long as their Master David did require such seals and testimonies to his Doctrine Thereafter indeed he changed that principle of suffering for the truth and permitted his followers not only to dissemble their own Religion but also to joyn without any scruple in any profession in any religious exercise of any people among whom they lived for he taught them that God was content with the heart alone and gave liberty for all men to imploy their body and the whole outward man in the service of the falsest Religion rather then he should suffer the smallest inconvenience The monster David George did live and die in plenty and peace The other object of my admiration is the infinite patience of God who suffered the Father of such monsters to lead his life in ease and security to go on in peace and plenty with a great shew both of Religion and vertue and the good opinion of his neighbours to his old age and dying day MMM Such snares does the Lord in his wisdome rain down on the wicked world that they who never loved the truth may be intangled irrecoverably in the bonds of error The best of the Anabaptists have very grosse errours I grant many of the
the right gathering of a Church an Apostolick calling and a Baptism with the holy Ghost is always necessary GGGG This is the issue of Anabaptism in many and is likely to be daily in more as we are taught not only by the zealous and diligent observer of the Sectaries motions M. Edwards HHHH but also from that great Patriarch of the Anabaptists Confession M. Spilsberry who in his Treatise against the Seekers is forced to acknowledge the apostasie of too too many of those who once had been cordiall for his way of Anabaptism IIII We are not yet come towards any period of the journey of these wanderers for the spirit that is in them is restlesse Many of the Anabaptists are become Antitrinitarians and keeps them in a perpetuall motion these who are only Seekers notwithstanding of all their enmity against the setting up of Churches or use of ordinances till Elias and new Apostles come to kill the Antichrist and reform these Antichristian abuses that have destroyed for so long a time the true being of all Churches yet are they content in a private and personall way to embrace the Scriptures and the most substantiall truths therein contained but many Anabaptists are now begun to make havock of all The Trinity they abominate they will not only have Paul Beasts blasphemy to go without any censure but they do also joyn with him to preach down the Divinity of Jesus Christ and the Person of the holy Ghost KKKK as their old Father the Anabaptist Servetus does lead them the way It is very suspicious that their seven Churches in their Confession make no mention at all of the Trinity The Confession of their seven Churches is here unsound nor expresse any thing of the Person either of Christ or of the holy Ghost when they have pregnant occasion so to do What they speak in their second Article of the Father Word and Spirit as being all three one God is expounded by some of their followers not of the Trinity of Persons but of three offices onely of one and the same Person LLLL It cannot but give offence that in their twenty second Article where they speak of that which Scripture holds out and we accordingly are to beleeve of Jesus Christ and the holy Ghost they mention in both their Editions onely the nature and offices of Christ the power and fulnesse of the Spirit in his works and operations but speak not a syllable of the Persons either of the Son or of the Spirit and to Christ they give but one nature while as all Divines since his Incarnation give him two Richardson one of their prime Leaders a blasphemer of the Trinity But that which most clearly evidences their Heterodoxy in this point is that having set down rightly in the end of their second Article the personall relations and properties the Fathers being of himself the Sons generation of the Father from everlasting the holy Spirits procession from the Father and the Son yet in their second Edition they scrape out all this and in the margin of its Preface they referre those who desire to know farther of their minde to their Brother M. Richardsons Treatise now this man tels us that what ever is written against the Anabaptists is all from the Devil MMMM and if we understand him right he pronounces our Doctrine of the Trinity of Christs eternall generation and of the Spirits procession from the Father and the Son to be no lesse a crime then very blasphemy NNNN That the seven Churches will own such horrible assertions though they referre us to them I cannot obtain of my self to beleeve albeit too many of their friends goe all this length and much farther Divers of them are abominable blasphemers of Christs Person Paul Beasts blasphemies against the Divinity of Christ and the holy Ghost are no more his singularities but are now become a part of the new light which shines in Lambs Congregation OOOO and openly in Westminster Hall is defended without all fear either of God or man PPPP yea so great is the despight of divers Anabaptists at the Person of Jesus Christ that they rail most abominably against his holy name they not onely spoil him of his Godhead but will have his Manhood defiled with sinne QQQQ yea they come to renounce him and his Crosse RRRR Though some of them with a great deal of confidence avow themselves to be the very Christ SSSS And if any worse can be Others of them are become perfect Atheists some of tbis generation are gone yet higher from the Trinity of the Persons they fall on the very nature and essence of God giving to him a humane shape and bodily form of three men wherein when he pleaseth he makes himself visible TTTT And which yet is worse some of them deny all beeing to God as if he had no existence neither in the heaven nor the earth or any where else VVVV Thus farre Boggis M. Hobsons man and M. Oats dear companion did openly avow and Webbe confessed that as once himself so many of his companions were turned expresse Atheists XXXX The holy Scripture the onely ground of faith They evert reject the whole Scripture which once being overturned all the building of our belief must fall is most lamentably blasphemed by them not onely the old Testament but the new also is set aside the letter of the most plain Texts is turned into allegories YYYY the Scripture is denied to be the word of God ZZZZ and is avowed to be full of lies and errours AAAAA men are sent from the word to seek revelations above and contrary to it BBBBB The Familistick Anabaptists do cleave fast to the most of David George his abominations and adde more of their own thereto Many of them are turned Familists denying the immortality of the soule They deny that any mans soul is a living spirit affirming it to be onely a bodily vapour like the life of beasts which at death does perish They are not onely for the sleeping of the soul at death but for its annihilation and for this they have published whole Books CCCCC At first these mortallists did grant a resurrection of the body and for that end a new creation of a corporal soul but now they speak out their mind more boldly they deny all resurrection after death all life either of body or soul what Scripture speaks of the day of judgement of the burning of the elements and of life eternall they turn it into allegories and make it all to be performed in this life but after a mans death they admit not of any return to life or to any more beeing DDDDD A heaven for the joy of the Saints Denying heaven and hell angels and devils a hell for the torment of the wicked after this life they utterly deny EEEEE That ever there was either Angel or Devil they also deny what Scripture speaks of these creatures they allegorize
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
formally the life and subsistence of all creatures p. 103 That Christ had not a particular soul nor a particular body Creatures in their very sins are acted onely by the Spirit of God There is no such spirits as Angels Devils or Souls Nothing remains for ever but God Scripture is but a false shadow and no ground of faith They deny both the first and second comming of Christ They cast away all Ordinances The certain truth of these imputations p. 104 The English Anabaptists are generally more erroneous then the Dutch Amongst the English Sectaâ—â—es there is no zeal at all against any errour CAP. V. The lawfulnesse of Infants Baptisme THe extream malignity of the Anabaptistick spirit It s enmity to the salvation of men p. 129 Its dishonouring of God by setting up a liberty first for all errours and next for all vice p. 130 Their Brownistick and Arminian tenets I have refuted in other Treatises p. 131 Their Antipaedobaptisme and dipping shall here be briefly and plainly considered The state of the first question The first reason for the affirmative p. 132 Who have right to the chief promises have right to some of the seals which God has appointed to be a means of assurance of these promises unlesse the Lord himself hath made a speciall exception Infants have good right to the promises of the covenant of grace p. 133 The infants of the Iews had reall interest in the covenant of grace before the comming of Christ Gen. 17.12 13. Also after Christ comming under the New Testament Heb. 7.27.8.6 The infants of proselyte Gentiles under the Old Testament had right in the covenant of grace Gen. 17.12 Exod. 12.48 49. p. 135 The infants of beleeving Gentiles under the New Testament have right in the covenant of grace Rom. 11.24 How infants are holy 1 Cor. 7.14 p. 13 The second argument is from the Circumcision of Infants p. 138 It is safe to reason from Scripturall consequences yea proportions p. 139 Baptisme succeeds to Circumcision Col. 2.11 12. Circumcision did seal the covenant of grace Gen. 17.11 p. 140 The covenant of grace has been diversly administred but ever the same and never mixed p. 141 Both Circumcision and Baptisme are initiating seals p. 142 There needs not a particular commanâ— for application of a Sacrament to the diverse ages and sexes and conditions of persons Infants Baptisme under the Law The third argument from Matth. 28.19 p. 143 The promises of the Gospel belong to Infants p. 144 Infants are not in a worse condition under the Gospel then under the Law All who are baptized need not be capable of teaching ibid. Infants are Disciples p. 145 Infants have interest in the Trinity ibid. Infants may be lawfully baptized p. 146 The fourth argument from the baptisme of whole families ib. The fifth argument from Christ laying of his hands on infants and blessing them p. 147 The sixth argument Infants under the Law were baptized p. 149 The seventh argument Infants are partakers of remission of regeneration of life eternall p. 150 Mr Coxe Mr Tombes Mr L. Objections p. 152 They are in effect but few and all invented by the old Anabaptists ib. Mr Coxe first argument makes examples alone a full rule ib. The second makes one and the same man to differ from himself essentially p. 153 The third ties God in the revelation of his will to precepts and examples alone p. 154 It everts the principles of all reasoning and turns men into stones p. 155 The fourth makes it an heresie to make any use of any thing in the Old Testament to clear any thing in the New p. 156 The fifth argument making the actions done by or to Christ the full rule of our practise is a wilde phansie p. 157 The sixth argument will have none baptized but who beleeve and are elect p. 158 The seventh eighth and ninth arguments are but repetitions p. 160 The absurdities of every one of the nine arguments ib. M. Tombes 8. arguments answered by others there is no truth in any of them p. 161 M. L. Treatise of Baptisme needs no answer p. 162 The pressing of dipping and exploding of sprinkling is but an yesterday conceit of the English Anabaptists p. 163 Sprinkling is sufficient and dipping is not necessary in Baptisme p. 164 The first arg for the affirmative Baptisme in many Scriptures signifies sprinkling and not dipping as Mark 7.4.8 Heb. 9.10 1 Cor. 10.1 Rev. 19.13 Mat. 3.11 p. 164 The second arg The thing signified by Baptisme is oftner expressed in Scripture by sprinkling then dipping p. 167 In Scripture sprinkling is made a sign of the application of Christs bloud to the soul p. 167 Also of Christs Spirit p. 168 Sprinkling under the Law a figure of the thing signified in Baptisme ibid. Sprinkling serves as much for purging as dipping can doe p. 169 A third arg In many Scripturall Baptismes there was no dipping ib. A fourth arg Dipping is hurtfull to the life of man p. 171 Also to his chastity ib. A fifth arg Dipping makes Baptisme insupportable No Preacher will be able to baptize p. 172 Dipping brings in Se-baptisme p. 173 The first Object That the originall word Baptizing does signifie always dipping and never sprinkling removed ib. The second Object No evidence in Scripture that any were ever dipped over head and ears in Baptisme p. 175 The third Object That Baptisme is a sign of the Buriall of Christ hath no reference at all to Immersion A generall answer to the testimonies for dipping p. 178 The Authours out of which the Testimonies of the first two Chapters are taken concerning the old Anabaptists of Germany CAssandri opera last Edit fol. Bullingerus adversus Anabaptistas Historia Davidis Georgii conscripta ab ipsius genero Nicolao Blesdikio Guy de Bres contre les Anabaptistes Sleidani Commentaria Argentorati 1621. Conradi Heresbachii Historia Anabaptistica una cum notis Theodori Strackii Lamberto Hortensio Amsterodami 1637. Cloppenburgii Gangraena Anabaptistica una cum Spanhemii disputationum Anti-AnabaptisticaruÌ„ prima generali Apocalypsis Haeresiarcharum All faithfully translated into English The Authors out of the which the Testimonies of the third and fourth Chapters are taken concerning the modern Anabaptists of England THe Confession of the seven Churches the first Edition also the second with additions and alterations dedicated to the Parliament The Declaration of the publick dispute by M. Coxe M. Hobson c. M. Tombes Exercitation Also his Apology M. Richardson against D. Featley M. Blackwoods storming of Antichrist M. Spilberries Saints priviledge William Kiffin his answer in Ricrafts Looking-glasse for the Anabaptists M. Cornwels Vindication The Treatise of Baptisme The Vnity of childish Baptisme John the Baptist Divers Treatises of M. Saltmarsh The Compassionate Samâ—ritanâ— Divers Treatises set out with great confidence and passion for a libâ—rty to all Sects especially the Anabaâ—tists Such as Liberty of Conscience Toleration justified Englands Birth-right Conscience câ—utioned Innocency and truth justified The just mans justification A Pearl in a Dunghill A Letter to a friend The just man in bonds An Alarum to the House of Lords The Remonstrance of many thousands to their own House of Commons The last warning Iohn Goodwins Theomachia M. Williams Bloudy Tenet Little Non-such Mâ—ns Mortality Divine Light Also the Treatises of some gracious and learned Divines that have â—pposed those ways Suâ—h as M. Marshals Sermon â—nd defâ—nce M. Gattakers ans to M. Saltmâ—rsh M. Blacks birth priviledgâ— â—nâ—â—nswer to M. Tombes A discovery of Familism Benjamin Burns description and confutation of Familismâ— Especially M. Edwards Gangrena first and second part To which â—s yet I have seen nothing replyed to â—ny thing that is considerable though many with great passion have essay d c. FINIS
up the individuals as they love to speak of the whole multitude in the Throne of absolute Soveraignty From this new Soveraign we are commanded to expect a body of new Laws a modell of a new Ochlocratorick government This yoak much worse then a Turkish slavery must be put upon our body but a worse upon our soul A full liberty must be granted to every Seducer who will in the most publick places within the doors of our houses also perswade our loving consorts our dear children our faithfull servants friends to deny Christ to embrace Mahomets Alcoran the Jewish Talmud the fables of the Pagan Poets in place of the Old and New Testament for the everlasting destruction of their souls This is the reward which the Sectaries plead for as due to their labors in the war against the coÌ„mon Enemy would they stand to the determination of the most favorable if any way equitable Judge they pleased to chuse glad would we be to see their merits weighed to the full and much above all their deservings attributed unto them But by any possible deserving to think of obtaining a liberty to doe a great deal more mischief both to Church and State both to the souls and bodies of men then ever any former enemy did intend carries not the face of any justice As for their great deservings which always they are trumpeting out with a loud noise we onely say that they doe not prudently to bring them so oft near the ballance of triall for if that which I have heard from many both wife and gracious men be true their merits will be found to be but of a very common alloy Where did the most of them lurk when the heat of the day did scorch the valiant labourers of both Nations When Ruthven New-Castle Rupert Hâ—pton did keep the field with Armies of any number or vigour When noble Essex at Keinton had the King in the prime vigour of his strength upon his army When Leslie about Bawdoun was compassed for some weeks in the bare fields with frost and snow with wants of all kinds with the very gallant Army of New-Castle double in number and much better provided then any thing that P. Rupert could bring to Naisby when in Marston-Moor David Leslie and Crawford with the flour of the Scots and gracious Manchesters Army were breaking the greatest and most formidable strength that ever the Enemy commanded in all this War It is true when the work was as good as done by the sweat bloud of others when the Enemies were become so low that they were never more able to bring ten thousand together when the danger was well-near all over and gone then was it good time for them to come in play and with their cunning legerdemain to shuffle all others who had managed the Game while it was hazardous They were then so wise as in the end of the day with a great deal of courage to fall upon the back of a broken Enemy It could be no great miracle of valour and conduct to take up the forces and treasure almost of all England and then at Naisby with a greater number well payed armed and disciplined to beat nine thousand of evill led evill payed and evill armed soldiers the most part raw and new levied Welshes Had they ever any enemy after that day in the field of half either their number or strength And when their Adversary had left the field without any hope of a new Army to take in place after place which had neither supplies within nor any hope of rescue from abroad cannot bâ—â—â— very monstrous prowess What if such a piece of soldiery had faln in their hands as Massies defence and Essex rescue of Gloucester As Essex and the Londoners fought at Newbury As David Leslies march and medly at Philiphaugh As Pointz enterprize neer Chester What if in any of the gallant services of Sir Thomas Fairfax the half of the actors had been of their feather and livery Could any ears then have endured the noise of their miraculous merits But I hold Immodesty and impudence doe oft draw on reckonings which else would have been forborn With the former troublers of our Church I have dealt in divers other Treatises and by Gods grace I purpose to have always one eye open for the observance of all their motions with the latter I continue to meddle in this part also of my Disswasive How candid and fair my dealing with them is and how little I intend either to irritate or hurt the person of any of them in my Prefaces to both parts I shew at length By these poor endeavours of mine and the more rich and strong Treatises of others I wish your Lordship may be advanced in your zeal against error and whatsoever else is contrary either to the profession or practice of any part of true Religion Thus shall you stand when others of your rank doe fall and when they by their ignorance prophanity lust revenge self-seeking banish out of their houses that honour which their noble Progenitors laid up in store your Lordship by your perseverance growth in that integrity and zeal for the trutâ— wherein hitherto by the great mercy of God you have been exemplary to many above your age shall adde new store to the old and that very ancient Nobility which you found laid up in your family from many ages you shall transmit to posterity with encrease of a new lustre from the gracious endowments the vertuous and honourable performances of your own person So earnestly wishes and heartily prays Your much obliged in all Christian duty RO BAILLIE Worcester House the 28 Decemb. 1646. The PREFACE IT is a matter of griefe and regrate Slothfulnesse is fatall when most unseasonable that most people are never more carelesse of duty then when the neglect of it is most unseasonable and dangerous When leaks within and storms without have brought the Vessell to a present hazard to be swallowed up of the waves it is then that the Pilot has greatest difficulty to set himself and his Mariners upon the performance with any chearfulnesse of those services which are necessary for the Ships safety The too lively apprehension of the imminent danger doth so distract the heart with grief fear and despair that confusion dazleth the eyes and binds up the hands of them who otherwise are not void either of skill or courage or diligence to act for the common preservation When an Army is once brangled shattered and put in such misorder as it begins to run many men though at other times stout enough cannot then be moved to stay albeit they know standing to be the best remedy to preserve their life and liberty or at least to sell them at some considerable rate which by flight are ordinarily betrayed lost and sold to the Enemy for no price at all When the foundations of a State and Kingdome begin so fast to shake as a present ruine is
one and always so remain is above the reach of any man I may say to him as Mat. 7.3 Luke 6.41 42. OOOO Vide supra KKKK PPPP Gangren second Part p. 123. A person of quality told me that in Westminster Hall near the House of Commons doore a great Sectary had been discoursing with him that he would be loth the Parliament should bring Paul Bests bloud upon them for denying the Trinity QQQQ Vide supra Also in Gangren first Part second division p. 105. See Cousins of Rochesters horrible blasphemies against the Manhood of Christ Den and Lamb doe preach in this mans House RRRR Gangren first Part division second p. 5. M. Webbe a man that pretends a new light said to me That he blessed God he never trusted in a crucified Christ nor did he beleeve him to be the Sonne of God nor the Scriptures divine but humane inventions SSSS Gangren second Part p. 142. A Sectary in Lambs Church affirmed that he was Jesus Cbrist and maintained it stiffely the man was in his wits for he spoke sensibly and to the things that were spoken of though in this blasphemous abominable way TTTT Little Non-such p. 3 4. Some seeing the shape and form that man bears in his personall appearance do conceive that God the Creator beareth the same form Man was made according to the likenesse of God in personall shape it is said God shewed unto Moses his back parts but his face should not be seen therefore if he hath back parts and a face he hath a shape which when he pleaseth he can make visible as then he did What were the three men that appeared to Abraham as he sate in the Tent if not the Trinity VVVV Gangren second Part p. 134. John Boggis comming down to Yarmouth with Captain Hobson as his Chirurgion and in M. Oats company he went from Anabaptism to the desperate height of Atheisme being spoken to at Table to give thanks he said To whom should he give thanks whether to the Butcher or to the Bull or to the Cow when it was told him to God he replied Where is your God in heaven or in earth aloft or below c. going on in unspeakable blasphemies XXXX Gangren first Part division second p. 22. M. Webbe confessed that he was in the ready way to Atheisme and many of his companions in these opinions were turned Atheists YYYY Ibid. p. 111. The Anabaptists of Somersetshire teach that the whole Scripture doth hold forth nothing else but a Covenant of works thus vilifying the whole word of God by the name Letter and making their interpretation to be the Spirit Little Non-such p. 4. Some would have the whole matter of eating the forbidden tree to be an allegory and understand by the Serpent in this place no other then concupiscence and by the fruit of the tree in the midst of the Garden some other thing then the eating of a materiall Apple ZZZZ Webbe affirmed that the Scriptures were onely a humane invention and not fit for a rule of life and conversation for any to walk by and in confirmation of this he said The Scriptures were that golden Calf and Brazen Serpent that set at variance King and Parliament and Kingdome against Kingdome and things would never be well untill the golden Calf and Brazen Serpent were beaten to pieces AAAAA Gangren third Part p. 34. It was witnessed before the Magistrates of Norwich that Priscilla Miles had said None would speak against Anabaptists but drunkards and liers she avowed there was in the Scriptures a number of lies BBBBB The Anabaptists of Somersetshire say that the Scriptures are not the word of God but the conceits of men and that we are not to adhere unto them but to revelations Gangren second Part p. 136. Clarkson in Colchester in his Sermon did vilifie the Scriptures all Ordinances Duties Ministers and Church-state CCCCC Mans mortality or a Treatise wherein is proved both Theologically and Philosophically that whole man as a rationall creature is a compound wholly mortall contrary to that common distinction of soul and body and that the present going of the soule into heaven or hell is a meer fiction Ibid. The hell-hatched doctrine of the immortall soule discovered the heavens triumph in the wain of the world to see such light break out on its posterity Pag. 3. Death returns man to what he was before he was that is not to be whence appeareth p. 8. that none ever entred into heaven since the Creation during death man is void of actuall beeing and has no present actuall beeing in glory p. 24. I prove it from the non-entity of hell that there can be no casting into hell before hell be p. 28. Christs humanity was three days and three nights in the grave after his death Ibid. p. 29. I may possibly affirm that the place of glory for the dead Saints is not yet p. 34. Christs ascension was into the Sunne according to famous Copernicus it is in the highest station of the whole Creation it may bee fitly called the right hand of God DDDDD Gangren first Part p. 112. The Anabaptists of Somersetshire affirm that the Divine essence which subsists in the persons of men shall be reduced unto God again but the persons shall be annihilated for the soul is mortall and the body shall never rise from the dead that even the body of Christ did never rise from the dead but was annihilated the world shall ever endure by generation from time to time without an end Ibid. p. 5. I asked Webbe of his opinion concerning the resurrection and he affirmed that there was no more resurrection of a man then of a beast nor had he any more soule then the body EEEEE Ibid. Webbe a great Ring-leader of the seduced Sect of Anabaptists acknowledged no differenâ—e between the godly and the wicked for locall torment more then is upon earth he denies any locall hell Ibid. p. 26. Marshall a great follower of Randall maintained that there was no hell that all the hell that is is in this life which is nothing else but the legall terrors and fear men had in their consciences FFFFF Ibid. p. 5. Webbe denies that there are any devils more then men are devils in themselves Gangren second Part p. 6. A woman came to the Minister of S. Martins to question him about his Sermon and affirmed to him that there was not any such thing as sin or hell or the devill or tentation or the holy Ghost or Scriptures she said all the hell that was was the darknesse of the night GGGGG Gangren first Part p. 112. The Anabaptists of Somersetshire do teach that God in the beginning did give forth of his divine essence a variety of forms and severall substances which we call creatures so that God doth subsist in the creatures HHHHH Ibid. They teach that the world shall ever endure by way of generation from time to time without an end IIIII Ibid. Others of them teach that
charitable mercies unto every creature of Angels spirits and mankinde likewise because all power is committed to the holy Ghost to manifest Christ a spirituall Christ and all-saving Jesus therefore the holy Ghost speaking to Christ as just Judge condemning damning and tormenting a part of his creation c. XXXXX Divine light p. 7. Esau's world of the curse is now almost passed away and the world of Jacobs blessednesse is now entring in Ibid. p. 14. Christ in his private kingdome sate Judge over the quick and dead to condemne and execute torments upon the rebellious whom he held as prisoners for a time but Christ in his publick kingdome by the power of the holy Ghost shall raign for ever to bring up all to life and immortality Christs publick Monarchicall kingdome is now appearing now the waters of troubles are abated and in the new heavens and new earth of Christs publick kingdome there shall be no more sea of Antichristian mysteries onely the old heavens and earth of Antichrists wickednesse must be burnt up with the fire of Gods Spirit yea all things naturall and supernaturall must bee changed at these resurrections now comming YYYYY Divine light p. 7. In the world of Jacobs blessednesse now entring in the reprobate condition of men and Angels shall be regained death and hell shall be destroyed all shall be created of new to life and immortality the damned Prisoners shall be sent forth out of the pit Ibid. p. 11. For a time millions of thousands were damned by their Antichristian works yet not damned to perish for ever for there is none can be damned totally all the generations that are deceased in the old world of Esau shall arise by glorious resurrections ZZZZZ Ibid. p. 11. This true Christian vocall faith is to beleeve the Covenant of generall redemption Ibid. Those which believe and maintain the Covenant of generall redemption are onely the true Church of whom Christ is the head AAAAAA Ibid. p. 11. All the damned that did not or doe not receive it must be saved by this faith Ibid. p. 13. Although there were but three persons beleevers in the earth with Christ yet God will have his whole Creation although not any else did beleeve but these three in and with Christ Ibid. p. 14. Such sons and daughters of God onely by beleeving are made instruments of blessing unto the whole Creation although there should be but three in the whole earth BBBBBB A description of Familism and confutation of the Familists by Benjamin Bourn to the Reader Many of them being such formerly as were to be beloved and delighted in Give me leave to speak according to men were ye not once as reall for Christ as you are now for Antichrist yea I will be one witnesse what close communion you had with God and how many times you have to the refreshing of many drooping spirits made a large acknowledgement of the manifestations of Gods love and favour toward you in Jesus Christ CCCCCC The discovery of Familism p. 10. Let not the Familists say it is not M. Randall and we only that teach this doctrine of Henry Nicholas there have been and are great Doctors of Divinity so called yea and some great Peers and persons of quality and estate in this Land DDDDDD The discovery of Familism p. 2. Whosoever shall teach and perswade the people that the perfection and resurrection spoken of by Paul 1 Cor. 15. are to be attained in the fulnesse and perfection of them in this present time before the common death of the body doth herein teach the deceitfull doctrine of Familism taught by Henry Nicholas but M. Randall does so teach as sundry persons that heard him can witnesse and so he does destroy the hope of the Saints as touching the personall comming of Christ in his glory to judge the quick and the dead and of the resurrection of the bodies of the Saints and of the glory of life everlasting of body and soule hereafter EEEEEE Ibid. p. 2. M. Randall delivered that a man baptized with the holy Ghost knew all things even as God knew all things which himself greatly admired as a great mystery Ibid. p. 7. Henry Nicholas says of himselfe God hath made me alive through Christ and anointed me with his godly beeing manned himself with me and Godded me with him FFFFFF Discovery p. 4. M. Randall turns the holy writings of Moses and the Prophets of Christ and the Apostles and the proper names persons and things mentioned and contained therein into allegories and gives them out to be the mystery and spirituall meaning of the same GGGGGG Benjamin Bourns description and confutation p. 6. Their first errour is that there is but one spirit or life in all things both in heaven and earth and that is absolutely and essentially God HHHHHH Ibid. p. 7 8. Is this a universall Christ as Antichrist cals him that is the flesh and blood of the whole world which the Godhead assuming makes out a discovery of himself to himself in and by all creatures whatsoever IIIIII Description p. 13. Whether all things are the act of God yea or no whether every creature in all its actions be acted and ruled by the Spirit of God The errour is explicated and confuted KKKKKK Gangren second Part p. 7. When the Committee of Lords and Commons was in Guildhall companies of thirties and fourties vented boldly all sorts of opinions some maintained that no mortall spirit could sin or be capable of sinne and it being objected What say you to the Devils they denied the Devils either sinned or could sin LLLLLL Gangren first Part division second p. 24. Nichols did justifie to M. Greenhils face that God was the Author of all sin that no man was sent to hell for any sins but cast thither onely because God would have it so MMMMMM Bourns description p. 24. These spirits that we call good and evill Angels they call good or evill motions of mans minde NNNNNN Ibid. Their third errour is that nothing shall remain eternally but the essence life and Spirit of God which is now in all creatures OOOOOO Ibid. Their fourth errour is this that the Scriptures are a confused allegory a meer shadow a false history and ought not to be any mans foundation no more then any other Book or the Apocrypha PPPPPP Bourns description p. 36. The comming death resurrection ascension and intercession of our Lord Jesus is absolutely denied by all the principall writings and doctrines of the Familists Ibid. p. 38. I will take here in their other errour that there is no resurrection nor last judgement for the world QQQQQQ Ibid. p. 24. They say sixthly that all ordinances are but meat for babes that a man should live above them without the use of them RRRRRR Ibid. p. 53. The first branch of their seventh Chap. shall be handled in this Chap. by way of question whether perfection in the highest degree both of grace and glory be attainable in this
them for he only admonishes us to be sparing cautious in our reasoning from proportion in positive and institute worship his advice we mind to follow as very reasonable for we doe not from analogy infer the institution of Baptisme or any other positive worship onely the application of Baptisme a worship instituted by an expresse command to a certain subject to wit infants and to reason thus far yea farther from proportions and analogies is the frequent custome both of Christ and his Apostles thus the Lord proves it lawfull for his Disciples to pluck the ears of corn on the Sabbath from Davids eating of the shew-bread and the Apostle proves the necessity of maintaining the Ministers from not muzling of the mouth of the Oxe that treadeth out the corn and their living by the Altar who serve at the Altar 1 Cor. 9.9 But the greatest stick is upon the antecedent Baptismes succession to Circumcision we therefore prove it from Col. 2.11 12. Baptisme succeeds to Circumcision Col. 2.11 12. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the Circumcision of Christ buried with him in Baptisme wherein also you are risen with him The Apostle here shewing our compleatnesse in Christ tels us that we have in him the main thing signified by Circumcision the spirituall Circumcision of the heart not made with hands the putting off of the body of sin also that in place of the abolished rite of Circumcision we have the new rite of Baptisme whose substance and signification was the very same with Circumcision a buriall with Christ and a resurrection with him a killing of the body of sin and quickning of the new man in the life of every grace The Apostle in this his parallel and comparison of the two Sacraments is clear in making the substance and signification of both to be really one In this also that Circumcision is put away and accomplished by the comming of Christ the body of all the old shadows but that Baptisme yet remains in the Christian church in place of Circumcision having the same ends and significations therewith Many dissimilitudes are here brought by some to hinder all proportion analogy and parallel betwixt these two Sacraments but how many soever can be brought they will prove no more but that those two are not one which was never affirmed by any things that are like and agree onely in some third cannot possibly be one for identity destroys analogy and similitude But if two concordances betwixt Baptisme and Circumcision be made good the third for which we reason will of its own accord follow if it be clear that Circumcision and Baptisme be both of them seals of the same covenant and both of them initiating seals it follows that if infants were capable of the one they are also of the other If the first two doe not clearly enough appear from the last passage of the Apostle there be many more Scriptures beside to make them evident The first similitude betwixt Baptisme and Circumcision is their sealing of the covenant of grace Circumcision did seal the Covenant of grace and the blessings therein contained this of Baptisme was never questioned but of Circumcision the Anabaptists did ever deny it we prove it first from Gen. 17.11 Gen. 17.11 and it shall be a token of the covenant between me and thee what covenant was this whereof Circumcision is here called a token or as the Apostle speaks Rom. 4.11 a sign and a seal Moses expresses it in the 7. v. calling it an everlasting covenant wherein God promised to be a God to Abraham and to his seed after him this covenant must be of grace since the Lord the fountain of grace and glory promises therein to communicate even himself to Abrahams posterity It is true according to the wise and wonderfull dispensation of the grace of God both under the Law and Gospel the promise is preached to the whole seed and all the members of the visible church whether elect or reprobate but what is offered to all in the Word and Sacraments is conferred onely upon the elect by the efficacy of his grace who works all in all according to the good pleasure of his will It is clear also from Deut. 30.6 Deut. 30.6 that Circumcision was a seal of the covenant of grace and the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou mayest live here the thing signified by the rite of Circumcision is the sanctification of the Spirit and the planting of the love of God in the mortified heart which without all doubt are two of the principal promises of the covenant of grace Likewise Rom. 4.11 Rom. 4.11 is so clear that in reason it ought to stop all mouths from farther debating in this point and he received the sign of Circumcision a seal of the righteousnesse of faith Whence we reason The covenant that brings to Gospel justification to the righteousnesse of faith to remission of sins and happinesse is the covenant of grace But the Apostle there affirms Circumcision to have been a seal of such a covenant Ergo. It 's true the covenant of grace The covenant of grace has been diversly administred but ever the same and never mixed in its administration before Christs comming in the flesh was cloathed with many shadows of now abolished ceremonies and had adjoined to it upon mount Sinai the old covenant of works to be a severe paedagogue for the pointing out the way to Christ unto the very unruly children of Israel and for keeping them in awe and terrour by its threats and curses also for alluring them to obedience by its temporall promises we grant because of those adjuncts the covenant of grace is sometimes spoken of as an old covenant and is distinguished from its very self as it was administred by Christ after his incarnation the old dresse of Sinai being changed as of an old garment but that the thing was ever the same advised Christians must be loath to doubt for if the covenant which the Lord made with Abraham and his seed under the Law be not truly and substantially the new covenant of grace we desire to know by what means they obtained either grace or glory and to put all the Fathers of the Old Testament in so beastly a condition as excludes from grace and glory who dare be so insolent Now if we grant them a covenant which did bring them to a state of grace in this life and of glory hereafter how can we deny it to be gracious That which they speak of a mixed covenant is not much to the purpose we did never deny the adjunction of ceremonies and temporall promises and the whole covenant of works unto the covenant of grace under its first administration yea under the very New
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. â—omâ—s and M 〈◊〉 Oâ—jectiâ—â— 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 â— 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 â—â—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 Châ—ists Spiriâ— 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 spriâ—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