Gospel-Baptism OR, PLAIN PROOF, That the Mode of Dipping, Plunging or Immersion, now commonly used by the People called Anabaptists; is according to the Primitive Institution: In a LETTER TO Mr. Samuel Young.  
Occasioned by his Sharp Reflections in Contempt of that Way, and the Defenders thereof in a small Book, ENTITLED, A Second and Last New-Years-Gift, etc. With some Notes concerning the True SUBJECT.  
By a Lover of Truth.  Magna est Veritas & prevalebit. 
LONDON, Printed by K. Astwood, and Sold by William Martial, at the Bible in Newgate-street. and John Marshal, at the Bible in Grace-church street. 1700.   

Plain Mathematical Demonstration, that (according to the present Mode of Baptising, commonly used by the People called Anabaptist) the Person Baptised is plunged, or dipped, by the hands of the Administrator; even from the Crown of the Head to the very Soles of the Feet.  
To demonstrate that a persons going ●wn into the Water, hinders not his total emersion or Plunging by the Administrator; suppose a K to be a Staff standing upright, with the foot K on the bottom o● the River I K; let h c represent the Su● face or upper part of the Water, let a person be supposed to take hold of the To● of the Staff, and impel or immerge th● Staff towards the Earth, till the head 〈◊〉 covered in the Water. Tell me then, you can, the least particle of such staff that hath not received an Immersion 〈◊〉 plunge by the hand of such person; notwithstanding its being in the Water before.  
You may imagine infinite parallels between the surface of the Water and the Earth, the least motion of the top of the Staff towards the Earth, makes an Imme●●sion of every particle beneath its form●● parallel of Altitude.  
The same may be said, of a person to 〈◊〉 Baptised; the going down into the Water is no part of the immersion: That pa●● is effectually, and really done by the Administrator, and in no part Imaginary; whi●● I think, now a Child may understand a●● therefore I need not doubt a Philosopher's  
This may suffice to Answer the n●● Objection, that the Baptists act contrary to their own principles; by going down 〈◊〉 to the Water themselves.   

To the READER.  
I Humbly beseech a Favourable Eye, a Smooth Brow, a Pleasant and Complacent Aspect, the Abdication of Morose Animosity, Prejudice, Rancour, Enmity, and the Exercise of humanity, Patience, Self-Denial, Coolness and sedateness of Mind; at least for so long or little ●● while, till he supposed Criminal hath proposed and pleaded his Cause, made his Defence and Appeal; and then, being fully heard; to ●●ss Censure, give Judgement, and pass Sentence impartially according to Merit or Desherit, either unto Condemnation, or Vindication and Acquittal; like a Righteous and ●nbyassed, and not a Sufflated-Aetnean-Evo●●itant-Sententious-Judge.  
It is too Natural, and hath been too Usual, ●●r Adversays to throw Dirt at, and bespatter ●●e another; though thereby they foul their own ●●ingers: And commonly they are Lynx-eyed 〈◊〉 the discovering others Blemishes, though as ●●ind as a Bat in the Observation of their own ●●ot●.  
It is undeniable, That there is no Church or ●●cie●y of People of what Denomination soever, but there may be found, or hath been, som●● whose Ignorance or Scandalous Life hath been, o●● may be a Reproach unto them; and such who ar● faulty may justly pass under a severe Censure but it is very unjust to condemn the Principle of any Society, for the ill Practice or Ignoran●● of a Few.  
What Intolerable Reflections have been made upon the Innocent, and upon a true Principle for, or because of the Extravagancies (whether all were true or no, which may b●● questioned considering these times) of Knipperdolin and John of Leyden, as if a● that professed Believers Baptism were such Calvin calls them Furiosi, or Madmen, and most Writers contemn them, as if their Principles were prodiglously Erroneous. Dr. Featly on the Title-Page of his Book, has the Picture of the Heads (with a little more) of several with Faces of such Features as renders them contemptible, and as if God had not given them 〈◊〉 good shapes as other Men; with design thereby to make himself admired, as a Famous Oppose and Maul to that People. Many unfa●● Ways have many at this Day used, to beg●● an ill Opinion of this People, that what the● say for themselves may not be regarded. On main Argument against them is, That the● Ministers generally are not Scholars but illitera●● Tradesmen, and guilty of great Impropriety 〈◊〉 Speech. It is true, that it is the unhappiness of ●ome to be so, tho' probably we may find as Learned men among us as among others, and also as ●nlearned persons amongst others as amongst us; ●esides, it is evident on the other hand, that the ●●eatest Scholars do not always make the greatest or best Preachers. And considering the advantages of School Learning that some men have, they make as great flaws as those which ●●ey contemn, though not in the same thing. Where there is Grace and a Gift for preaching in some mechanic, the goodness of God is the more to be admired: and a man of Learning, ●earing such speak well, may be drawn into admiration at a disappointment. The graces and Gifts of God are still unlimited. The Spirit ●oweth where it listeth. To be short, to understand the Tougues is but a humane (though it 〈◊〉 a useful and ornamental) Accomplishment. And in those who have it not, it is no defect in ●ature, but an unhappy want of Education; which may be where there is plentiful Grace, therefore people should have a Care, how they cast contempt upon a gifted Tradesman.  
First, In this little Tract. I have (I hope) ●oved, that John and the ●●st of the Disciples have not declared that they Plunged not.  
Secondly, That Plunging is not contrary, ●●t according to the Doctrine of Baptism, and therefore the only Lawful Baptism.  
Thirdly, That as it is a Duty and Command, we rightly practise it.  
And if so; Then to some it will appear, that those who have Screwed their Brains, to squeeze out the Quintessence of the derivate verb Baptizo, to make it a diminutive inceptive; and s● not exceeding, nay hardly amounting to so much as Rantizo; have thereby so exalted their own Wits, that to them the Old Lexicographers and the Learned in past Ages seem to have imposed upon ignorant posterity; nay, the Greeks have not understood their own tongue. And a● this to bring the real extensive, significative ordinance of Baptism, to no more than a little sprinkling or pouring a little Water from the Palm of a Man's hand, which they falsely call washing.  
Tertullian, Id verum quodcunque primumid adulterum quod posterius:  
I shall add no more, but beg of God t● open the blind Emies, that they may behold 〈◊〉 Splendour of Truth, and be in Love with it.   

Mr. Sam. Young's Letter.  
SIR,  
BEfore your Papers go to the Press, I pray you to see my next; where you shall find ●●ings done Ex professo and not Obiter.  
That John and Peter declare they plunged not. ●hat Plunging is contrary to the Doctrine of Baptism. That if Plunging were a Duty and Command of Christ, you practise it not.  
The Papers have been read by many Learned divines, who approve what I have done. I understand you are no Minister, and therefore, I think ●●sit to meddle with me in this thing; tho' the Hand ●●f Joab may be in all this. (I wish your great ●●en would appear.) Whether you are a Learned ●●an I know not, or a good Grecian, many common ●●atia School masters in this City are not; as I too ●●ell know, who have occasionally taught them.  
If you run the beaten Road, Fellow not my Arguments closely and concisely; I intent not to read ●●n Leaves of your Book if this be not so: One sheet ●●ere enough for an Answer, or two at the most. Do ●●ou think, I will take Notice of Thread bare Col●●ctions out of Danvers, Russel; or such Men, whom ●●olly and Dishonesty have contended, which should ●●nder them most Infamous. A wise Man and scholar of Yours, desires we may meet first. I will ●●elore Mr. Collins, Mr. Stennet, Mr. Steed, Mr. Piggott, Mr. adam's, or other Scholars. I pray let me see ●ours before my next Book goes to the Press. ●hen if I am convinced by you I shall not proceed, 〈◊〉 not I may make Addition to your Convictions.  
I am well satisfied in my Cause, say who will 〈◊〉 the contrary; name your Time and Place, where ●ou may meet your Friend and Servant,  
Sam. Young.   

The Answer.  
SIR,  
I Being naturally Pusillanimous, and being suddenly smitten with the Ponderous Thunderbolt of your Pen, and mine Eyes dazzled and set a Twinkling, by the Circumvolitant Coruscation its usual Concomitant; my Spirits which before had some Elevation, immediately were depressed to a Nullity of Altitude, and being ignorant of Longitude for some time, I could scarce tell where I was; but after a while, being reanimated and raised, looked out; and with a Circumspicient Eye, by the help of the Optics, descried Land; and then with a Huzza, like a wild Sailor, made Speed with Top and Top-Gallant to get to Shore, and set foot on it.  
Sir, Now to the Business: I assure you that I am not Ambitious of hasting my Papers to the Press; I am not so Over-opinionative of my Accomplishments, as to Expose myself by Exposing them, to Universal View and Censure 〈◊〉 without the Approbation and Encouragement o● Men of Profound Learning and Solid Judgement.  
I have Expatiated farther than at first I intended, and indeed, if what is writ be Valuable I shall be unwilling, that they should fall under the sole Hands of one Adversary; that shall stifle them in a Gold-finders Treasury, with the Greatest Contempt: Or, barbarously condemn them to a French Martyrdom, of cutting out their Tongue to spoil their Speaking, and then committing them to the Unmerciful, Consuming Flame● As to your three Things, take middle and bot● Ends together, I have luckily (if pertinently) spoke to. If my Papers had passed the Approbation of many Learned Divines, perhaps, I might ●old up my Head a little higher; but you know, ●e Anabaptists are generally contemptible Mechanics; and our Spirits are kept under the Hatches ●nd cannot peep up: But it is a Kindness to keep ●s humble.  
Indeed I am no Minister, and therefore must confess with the most Debased Soul, that I am unfit to meddle with you in this thing; and do believe, you ●hink so, because you tell me so. I need not advise you to glory over me, but I think you cannot think too meanly of me: However, in this matter, I have not been so Effeminate, as to have Words put into my Mouth by any Man living hitherto; tho' I should think it no Shame to take Advice, and learn to ●o a thing effectually: And I could wish I had ●he Woman of Tokoah's Tongue, Wisdom and Courage; to manage Truth for the Conviction of boasting Gainsayers. As for Learning, I must play at Bopeep for that; look not for it in me, if you do, ●ou will lose your Labour. I profess not myself Master either of the Latin or Greek; but am willing ●o learn, tho' not with the Common City-Masters ●o be scorned for it.  
You have said so much to dash me out of Countenance, and brought me to such a Confession, that 〈◊〉 know not with what Face I shall appear before such Majesty. The Papers must speak all, for I am unfit ●or a Logomachical Duel, though I should have Seconds. As for my Collection of Forces to attack ●ou, I give you this Encouragement, you will not ●nd a Brigade of Gigantick-frightful-astonishing exten●●ve-bearded-Switzers: I have no such Foreigners as Danvers and Russel, for they never came under my Eye, and therefore are Remote from my Conduct: but they are your own familiars, that never designed to hurt you; if they do give you a By-blow by Chance, in Wielding of their Weapon, you must Excuse them. It is ill skirmishing in a Crowned. If my Arguments are Old; I believe they will come in with such smooth faces, being new trimmed, that you will hardly know them; and I assue you, I never met with them in this dress before. I hope, we shall answer each others desires (if yours are a● mine) to be friends, though we cannot jump in Opinion.) As for the mutual sight of each others papers and a meeting I oppose it not; but crave time to give you notice of my resolves further, therefore burden you with no more at present, but suscribe  
Your Friend AND very Humble Servant, Tho. Minge. March, the 8th. 1699/1700.   

Gospel-Baptism: OR, Plain Proof, etc.  
Reverend Sir,  
PArdon (I beseech you) my Boldness, in that I presume to divert your Mind from that which you esteem more weighty; than the ●eading of Lines concerning a Matter, wherewith you are already thoroughly acquainted, You are a Gentleman of that Learning and Free Conversation, that I be●●eve (to you) there is no new Thing under the Sun; and therefore I may justly suspect ●ou will charge me among the rest, with ●ain Repetitions and Impertinencies. Shall 〈◊〉 hold a Candle to the Sun? what more ridiculous! The Light of the Candle must be Eclipsed, if not Extinguished. However I ●ay hope, that a Pleasant and Serious Gentleman will take what I writ pleasantly, and think that so I writ; and tho' wea●ly, yet, as the Matter really requires, serously: For tho' the Manager and managi● of a thing may be justly ridiculed, and 〈◊〉 may play one with another; yet the Tru●● or Thing itself must not be played with, a●● therefore not played away; but hearti●● with the best of our Judgements maintain●● and defended. Thus far you may Wond●● what's the Matter.  
In short, Having read in your last Ne●-Years-Gift, (for which I now again tha● you) and also personally heard you, Vi●voce, contemning the Mode of Dipping used by the People vulgarly called A●baptists: I now offer a little Water, whi●● I hope may extinguish the Flame, a●● abate the Heat of overgrown Zeal; whi●● seemed to appear against the Example● our dear Lord and Master, and Practi●● of his Disciples. As to those with yourself, who maintain and defend Infant-Baptism, I blame them not; I believe th●● are sincere, and that they think they a●● in the right, and act not against th●● Light; persuading themselves from Circumcision, and their children's being 〈◊〉 the Covenant by virtue of their Paren●● Faith: However, as to the Mode, I could almost be as censorious as another, in judging a Man of Learning to speak against ●●is Knowledge, and so his Conscience also; when he denies Dipping to be understood by the Word Baptism. I shall ●ot undertake to run through the whole controversy, I knowing I may unwillingly and weakly abuse a good Cause, which ●as not wanted Men of Learning and Piety 〈◊〉 defend it.  
As to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with its De●●vatives, yourself knows better than I; ●ho profess myself no Master of the ●reek Tongue, I know you are well acquainted with Scapula, and he tells me, that ΒΑΠΓΩ, signifies Mergo, Immergo. ●●em tingo (quod fit immergendo) item ●avo, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mergo, seu Immergo, ●●bmergo, Obruo aquâ, Abluo, Lavo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mersio, Lotio, Ablutio, ipse im●ergendi item lavandi seu abluendi actus. And so he goes on with his Derivatives, 〈◊〉 denoting the use of a great (and ●ot a small sprinkling) Quantity of Water. George Pasor in his Lexicon hath ●he same, with which other Author's a●ree; as is very well known also to you. ●endrick Hexham renders the Word Baptism, Doopinge, which in English we know 〈◊〉 Dipping, which the Translators of our Bible might as truly have done if they ha●● pleased; but we, and most, whose Languages border upon the Latin, follow th●● Greek; which I think is something of abuse, occasioning doubt when perhaps there would be none. In three other Dutch Dictionaries (which I have also Baptism is rendered, E'en doopsel & do●● which again turned into Latin, is Baptisma, etc. Immersio, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ick doop●● doopen; baptizare, mergere & immergent etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, E'en dooper, baptised. Gedoop● The day of one's Baptism, Den dagh v●● yemants doopinge; den doop-dagh. No● to the Text itself, in Dutch Bibles 〈◊〉 several Translations, Matth. 3.5, 6. D● is tot him vytgegaen Jerusalem end ghehe●● Judea, end it gheheele lant rontom den Jo●● daen. End wierden van him ghedoopt in 〈◊〉 Jordaen beliidende hare sonden. Verse 〈◊〉 High dan siende vele van de Phariseen en●● Sadduceen tot siinen doop komen sprack, & ● v. 11. Ick doope u well met water tot beke●● ringhe: maer dic na my komp is sterck●● dan ick, etc. die sal u met den heylig●● geest end met vyer doopen. Here 〈◊〉 pleased to Observe, that the Dut●● are not ashamed to say according to the Original (if the Word [with] 〈◊〉 there). I dip you with Water, which you were pleased to say was Nonsense. ●●beg of you to excogitate (and declare) 〈◊〉 way how to be dipped in it, without it. ●●er. 13. Do quam Jesus van Galilea na 〈◊〉 Jordaen tot Joannem am van hem ghe●●opt te word. Jesus came, etc. to be ●●pt. Doch Joannes, etc. My is noodich ●●n u ghedoopt te word, I have need to be ●●t of thee: v. 16. End Jesus ghedoopt ●●inde, is ter stondt opgeklommen vyt het Wa●●●, etc. And Jesus when he was dipped went 〈◊〉 straightway out of the Water. The three ●●veral Bibles of several Translations, ●hich I have by me, though they ex●●ess truly other things in differing words, ●et they all agree in Words signifying 〈◊〉 Baptising Dipping.  
Now a little of the Text in Greek, ●at. 3.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 (saith Pasor) ex Hebraismo hîc redundat. ●go quidem baptizo vos aquâ, I baptise you 〈◊〉 with] Water; as you affirm in opposition 〈◊〉 Dipping. Suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be superfluous, ●here is nothing of the Cause lost by it: ●●or there can be no Dipping in it without 〈◊〉, and therefore they must dip with it. ●ut forasmuch as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Text, why should it be turned out? Some Translators continue it it. I have three Translation that have it, One in Flemish, another Spanish, and a third in Italian: The former in Dutch hath it thus, Matth. 3. Ick doope u in't water tot penitenty, ma● by die na mij comen sal, is stercker dan ick● w●ens schoenen ick niet waerdich en ben 〈◊〉 draghon die sal u doopen; in den heylig●● gheest end vier. This Version printe● 1548.  
In the Other in Spanish it is thus Mar. 3. v. 11. Yo ciertament os baptizo 〈◊〉 agua, para conversion: mas el que viene tra● m●, mas poderoso es que yo. cuyos çapat● yo no soy digno de llevar. El os baptizan en Espiritu sancto y fuego. Testament printe● 1596. Here you have [In] retained, a● in the Greek; and so, I baptise or dip i● Water.  
In Italian thus, Jo certament vi batt● so in acqua alla penitentia, ma quello 〈◊〉 viene doppo me, è piu possente die me, d● quaele io non sono degno di portare i Calzament● esso vi battezera in Spiritò santo et fu●c● If dipping with Water be Nonsense, the● pray accept of dipping in. The Sen●● you have in the 2 Kings 5.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Then went Naaman down and dipped himself seven times in Jordan. Here we may observe that he went down into the Water, and yet is said to baptise or dip himself [in] ●n Jordan, Immersit se, as Pasor has it.  
Therefore his going down was no hindrance to his total Immersion or Dipping, (which you have been pleased to intimate) but did facilitate it. It is too trifling to talk of an Engine. The usual way of Plunging, is certainly as near the Original Pattern and Institution, as can enter into the Heart of Man; and that Submersion that is usually made, if considered, will be found to be an Immersion even of the very Feet, by the Administrator. Beyond what is possible, God expects not from Man. Baptism as is respects Doctrine, whether it be of Water, or of the Spirit, or Affliction, signifies more than a Sprinkling or Pouring; and the two latter are an Allusion to the former, Joh. 20.22. Are you able to drink of the Cup that I shall drink of, and to be Baptised with the Baptism that I am baptised with? That Baptism of our Saviour was the Baptism of Afflictions (more than a Sprinkling) He was a Man of Sorrow and acquainted with Grief. The Metaphor (saith Pasor) is familiar to the Scriptures, in which Afflictions are compared to Whirlpools of Water; with which, those wh● are annoyed with the Miseries and Cala●mities of this Life, are as it were plunge● down, nevertheless, so plunged down tha● they may rise again. The Baptism of th● Spirit is a plentiful Effusion of the Spirit● and not a sprinkling or small pouring, Act● 2.4. And they were all filled with the Ho●● Ghost. These Baptisms are neither Inspersions, Conspersions nor Aspersions.  
The Example of our Saviour's being baptised by John in the River of Jordan, wherein it's plain that they went down into the Water; and express that he came up out of th● Water, after he had been there baptised o● dipped rather; for so it certainly was, the natural signification of the word Baptism being so; and the Ordinance itself to Believers signifies the ablution, washing away or remission of Sins, Death, Burial, Resurrection; th● Death and Burial of Sin, and Resurrection o● Renovation to Life, through the Death an● Resurrection of Christ, Acts 8. v. 38. An● they went down both into the water, both Philip and the Eunuch, and (Philip) baptised him. End by doopte hem. Dutch. and he dipped him. The reason why they were dipped in Rivers was given, Because there was much Water; A little would serve to sprinkle o● wash the face. A good man may, and doth sometimes, speak rashly and inconsiderately, that, of which he may have cause to humble himself and repent. What Man ●n a sedate mind, will affirm that our Saviour ever said one word, or did one Act ●hat was needless, or might have been said ●r done better? Or that John and the other Disciples of our Lord, in imitation of him, 〈◊〉 the ministration of that Ordinance of Baptism, put themselves and the people who ●elieved and obeyed them, to unnecessary Trouble and Labour? which certainly they ●●d, if it ought or might rightly be done otherwise, with more expedition and ease. ●nd common prudence of a man would direct (if that were to guide, and not the 〈◊〉 fallible example) to the shortest Course. ●or it is a saying amongst men, or Philosophers. Frustra fit per plura, quod aeque bene ●ri potest per pauciora. But our Saviour did 〈◊〉 things well, who durst say otherwise? 〈◊〉 is to be lamented, that so many in the several Ages since Christ and his Apostles, ●ave attempted to correct, or rather deface ●nd deform their unerring Pattern. They ●ave made a great deal of Work by attempting to shorten it; who should make a mock ●f Going down into the Water to be baptised? when we have no other Example 〈◊〉 all the New Testament. If a little water sprinkled or poured on the face be enough● as they say it is; no marvel that they alte● the Primitive Custom of going down into the Water, and count it not only needless but ridiculous and contemptible: Certain●● they know not what they say or do; an● therefore (though their Sin be horrid they ought to be prayed for. What yo● quote out of John merely about washing without relation to the other Circumstances of the Ordinance of Baptism; nothing weakens the Baptists Cause in following th● Primitive Example: But may (if you way of Arguing be fair) be sufficient Pro● and Reason for yourself and Party, (wh● durst alter Institutions) to change sprinkling or washing of the Face, to washing 〈◊〉 the Feet for sufficient Baptism; since it 〈◊〉 also undoubtedly true, what our Saviour said, John 13.8. If I wash thee not, th● hast no part in me; yet he washed only th● Feet, and says, He that is washed need 〈◊〉 wash the whole, but the Feet only; If the Feet only, than not the Face: But this 〈◊〉 trifling. What has been said is sufficient to prove Baptism by dipping (without a● Engine) after going down into the Water. But I have more to say, out of your own Authors, who are for Pedobaptism; for in deed I have not one Author in my House that manages the Controversy for, (but several against) the (so called) Anabaptists. Therefore I entreat your patience and excuse, if I burden you with some impertinent repetitions or frivolous Inferences. But ●y the way, while it is in my Mind, I ●ould ask a Question or two; whether is 〈◊〉 not a Marvellous Thing, that any should ●ave it entered into his Heart to think, that ●ur Saviour went down into the River and John with him, to have a little Water taken ●p in the Hand, to sprinkle or pour on the ●ead or Face only? Certainly that Act of ●rinking, or pouring on the Face or Head only with a little Water, might have been ●one with greater facility. And whereas in contempt, the Question hath been asked, whether they went in naked or with their ●loaths on. I think it is sufficient that we ●ave an Account, that they undoubtedly went down into the River for an holy End; 〈◊〉 baptise and be baptised: And who in their right Wits, durst question the Mode●●y or Decency of the Act, performed either ●y our Saviour, his Apostles or Disciples.  
Now to go on, Let us consider the Agreement or Disagreement, between the Mode ●f Sprinkling used by the Pedobaptists; and ●he Things represented or signified by true Baptism.  
Berchetus (with whose Book (I doubt not) you are well acquainted) in one of his Catechisms hath these Words §. 48. Per Baptismum quasi ingredim●● in Dei Ecclesiam. Testificatur enim nobi● Deum nos, qui alioqui peregrini sumus, cum domesticis collocare velle. Baptismus duo nobis repraesentat, tum remissionem peccatorum● videlicet, tum spiritualem regenerationem.  
§. 49. Quam vero proportionem cum h●● habet aqua, ut signum horum esse possit 〈◊〉 Respons. Quia peccatorum remissio similis es quodammodo lavacro, quo ea quae sunt in nostris animis inquinamenta eluuntur, quemadmodum corporis sordes aqua abstergimus. A regenerationem nostram quomodo aqua innuit? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which in Latin he renders thus. Quoniam initium quidem ipsius est, ut nostr● natura mortificetur: Finis verò, ut novae creaturae simus, infusa in nestrum caput aqua● signum mortis est. Sed somul etiam nostrum ad vitam reditum subindicat, in eo quod nom submersi in aqua perpetuo simus, sed tantùm puncto temporis, quasi in aliquod sepulchrum subimus, ut statim ex eo emergamus. In English thus, By Baptism we do (as it were) enter into the Church of God. For it is testified to us, that God is willing to place us who otherwise are Strangers, with those of his own House. Baptism represents two Things to us, that is to say, both Remission of Sins and Spiritual Regeneration.  
§ 49. But what Proportion, Analogy, or Agreement, hath Water with these things; that it may be a sign of these things?  
Answer. Because Remission of Sins, after 〈◊〉 sort, is like a Laver; wherein the filthinesses which are in our souls are washed out, even as we put away the uncleanness of the body with Water.  
Question. But how doth Water signify our Regeneration?  
Answer. Because indeed, the beginning thereof is, that our nature may be mortified; but the end, that we may be new Creatures; the water poured on our head, ●s the sign of Death. But together therewith doth also somewhat demonstrate, that forasmuch as we are not continually suppressed (or continued immersed) in the water, ●ut only for a moment of time; we go down, as it were, into some Grave, that we may presently arise out of it.  
Now am I necessarily induced to treat of the subject proper to be baptised, together, with the Mode or Manner how; in doing which, some other things perhaps may fall under cousideration.  
First, What a Church is. The Catholic Church consisteth only of the Predestinate, and comprehendeth the universal number of all those which shall be saved; not only those now living on earth, but all that have been since the beginning of the world, John 10.16. A particular Church is a member of the Universal and Catholic Church, and it is a Visible Company and Congregation of men, among whom the pure Word of God is preached, and the Sacraments rightly administered, etc. Vid. Willet's Synopsis Papismi. Page 51, 52, 53.  
That Baptism gives entrance into the Visible Church. So Vrsinus. Page 412. Baptism is instituted to be a Token and Symbol of our receiving, and entrance into the Church. For these are opposed and contradictory, To be, and, Not to be in the Church: To enter, and Not to enter into the Church. For God will have all the Citizens of his Church thus enfranchised, and those who are not baptised; when they may, he will not have Reckoned in the number of his Church. Hither appertain all those places, in which those who were become Christians, (by believing, for there is no other way) as the Ethiopian Eunuch, Cornelius', the Jailor of Philippi, Lydia the seller of purple, Paul etc. are said to have been presently baptised: Wherefore the Supper also is given only to them who are baptised, for they only are received into the Church, of this end bear Witness those words of Christ: Mat. 28.19. Go and teach all Nations, baptising them, etc. where the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Christ useth, properly signifieth, make Disciples; thus it is expounded by John: Joh. 4.1. The Pharises heard that Jesus made, and baptised more Disciples than John. Again, That it should be a mark whereby the Church may be discerned from all other Nations and Sects. This end followeth on the former, For they who by a Public Sacrament are received into the Church, are by the self same discerned, and as by a Badge distinguished from the remnant, the filth of the World. Go and teach all Nations, baptising them; as if he should say, Gather me a Church by the Word, and whom ye shall make my Disciples, believing with their whole heart, all them, and them alone Baptise, and separate unto me. Again, Baptism should be a signification or an advertisement unto us of the Cross, and of the preservation of the Church therein, and of the deliverance of the Church from it. For it signifieth that they who are baptised, are plunged, as it were, in affliction, but with assurance of escaping thence. Hence afflictions are termed by the name of Baptism, are ye able to be baptised with the Baptism, that I shall be Baptised with? Deliverance from the Cross the very Ceremony itself of Baptism doth show. For we are Dipped indeed, but we are not drowned or choked in the Water. Moreover in respect of this end, Baptism is compared to the Flood etc. and to the red Sea. etc. What the Learned Vrsinus brought in as the first and chief end of Baptism, I designing brevity, and not thinking to transcribe so much, have omitted, and therefore inverting the order, think now to mention it as that which is material, viz. that the end of Baptism is to be a Confirmation of our Faith, that is, a solemn testification when Christ testifieth that he washeth us with his blood and Spirit, that is, that he bestoweth on us remission of Sins, Justification and Regeneration. Or the Chief end is, To be the Sealing of God and obsignation of the promise of grace, that is, of our Justification and Regeneration, and a testimony of God's Will, that he giveth the baptised these gifts at this present, and will give them ever hereafter. Again, John's Baptism and ours the same for substance. John preached the Baptism of repentance for remission of Sins, saying unto the people that they should believe in him that should come after him, that is, in Christ Jesus; ours that they should believe in Christ Jesus already come. Pag. 414. you have this. The right and lawful use then of Baptism is, when the Converted are Baptised with observation of that Rite, and End which Christ appointed. They who are Baptised, cannot receive that which is promised but by Faith. pag. 409. The Word Baptism, signifieth a Dipping in Water, or Sprinkling with Water (saith he). But the Reason ●his saying this latter, is not because it is ●e proper signification of the Word, but ●●cause Custom hath brought it in use, 〈◊〉 Sprinkling instead of Dipping. Those of the East Church (saith he) were dipped their whole Body in the Water. Those of the North in Colder Countries, ●re only sprinkled with Water, etc. Thus 〈◊〉 Vrsinus.  
Perkins his Golden Chain, Page 132. The Ancient custom of Baptising, was to dip, and, as it were, to dive all the body of the Baptised in the Water; a● may appear in Paul, Rom. 6. (Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his Death. Therefore we are buried with him by Baptism into Death; that like as Christ was raised from the Dead by the Glory of the Father, eve● so we also should walk in Newness of Lafe. And the Counsels of Laodicea and Neoca● sarea, but now, especially in cold Countries, the Church useth only to sprinkle the baptised by reason of children's weakness: for very few of ripe years are no● a days baptised: we need not much ma● veil at this Alteration, seeing Charity an● necessity may dispense with Ceremonies and mitigate in Equity the sharpness 〈◊〉 them. Thus far Perkins. Whether the● may be a dispensation for an Alteration 〈◊〉 that part of the Institution, is a Question. But if it be proved, that Believers on● and not Infants, are the proper Subjects 〈◊〉 Baptism; the Reason for Alteration will 〈◊〉 out of Doors. Now I will present you 〈◊〉 Account of the Opinion and positive Assertion, of that undoubtedly Learned a●● Pious Divine John Calvin, out of his Instations; a Book worthy high Esteem, a●● by yourself thought so Excellent; th● you say, he said true; who said, th● since our Saviour's time none but the ●●●postles have equalled it. Folio 470. ●age 2.  
§. 19 His Words are these (having ●●eated about Baptism.) Caterum merga●●ne totus qui tingitur, id que ter an semel, an ●●fusa tantum aqua aspergatur, minimum re●●t: sed id pro regionum diversitate Ecclesiis li●●rum esse debet. Quanquam et ipsum bapti●●ndi verbum mergere significat, & mergendi ●●um veteri Ecclesiae observatum fuisse constat.  
English thus, But whether he that is bapti●●d may be dipped all over, (or wholly plunged) ●●d that thrice or once, or whether Water being poured on, he be sprinkled only, it matters ●●ry little; but that aught to be (left) free to 〈◊〉 Churches, according to the diversity of Re●●ns or Countries.  
Although also, the Word itself of Bap●●ing signifies to Dip, and it is manifest, ●●at the Rite of Dipping hath been ob●●ved by the Ancient Church. The for●●er Period is, Sua fert Opinio, his Opinion, or Think so; and is the Matter in ●●spute: The latter his positive Assertion 〈◊〉 the Primitive Mode of Baptism, according to our Saviour's Institution, Mat. 28. 〈◊〉. Go ye therefore and teach all Nations, ●●tizing them, etc. which ought to take ●●ace with the Exclusion of all other Modes. And his true Assertion of the Primitive Practice and Example, (and I should say Command) leaves no room for his Opinion of Indifferency in the Matter.  
Especially (we may judge so) since we find him upon solid Grounds, employing his worthy (and in many things unerring) Pen in the use of that so much decried, contemned and ridiculed (by yourself recounted, and so accounted in your Second New-years-Gift, Pag. 22.) way of arguing used by the Anabaptists. See Calvin's Inst. cap. 17. fol. 509. of the Lord Supper. §. 50. Tertio, cur de pane simpliciter dixit ut ederent, de chalice ut omnes biberent? Acsi Satanae calliditati ex destinat● occurrere voluisset.— Imò qua id fiducia hod● usurpant, ut plebeculae symbolum Christi Corpor● distribuant, si nullum habent Domini vel Man datum vel Exemplum.— Why did our Lord s● plainly that they should eat of the Bread, and th●● they should all drink of the Cup? As if it ha● been his Pleasure and Design to meet with and oppose the Subtlety of Satan.— Yea, with what confidence at this day do they usurp th●● thing, that they should distribute to the poor people the Sign of Christ's Body, if they have neither th● Lord's Precept nor Example. Thus far Calvin● And this occasioned by their cutting the Sacrament of the Lord's Supper shorter, or taking away what they thought was superfluous in the Institution; administering the Sacrament in one kind only, to wit, the Bread, and withholding the Cup from the People, arguing that the Bread was the Body of Christ, and therefore, that the Blood must ●eeds be there by way of Concomitancy: So that receiving one, they received ●oth. Calven tells them, There's no Pre●ept nor Example for this: The Argument was good, and of like weight is it, against those who add to, or diminish from ●e other institution of Baptism; either, as 〈◊〉 Matter, Manner, or Subject. In your opinion, a little Water to sprinkle, may erve to represent all the things signified by Baptism, to wit, the word itself, Dip●ng; which is clearly another thing, Washing, Death, Burial, Resurrection, ●tting on of Christ, overwhelmed with ●flictions, a being filled with the Spirit, & c. ●ll which are plentiful expressions and significations.  
That I may speak after Calvin: Our Saviour did (as it were) of set purpose, ob●●ate the subtlety of Satan in the error of ●rinkling instead of Baptism; in being ●●mself an example of going down into the River, where was plenty of Water, therein he was Baptised or Dipped; whereby was fully represented all things without diminution. But perhaps you may say. Quo● sum haec? To what end is all this? Have w●● not had enough of this already? Perhaps you have. But since I have gone thus fa● and farther than I thought for at first. 〈◊〉 for a Hundred, in for a Thousand, I a●● minded to run the hazard of the best pa●● of my Stock; therefore beg your patience and entreat you to get your bags ready, f●● in a little time, (Deo volente) I will pay you all. Now it will be convenient to walk ba●● and over-hall part of the Thread already spun, to see whether I can mend it. L●● me say something among the rest of the Quality of the Subject to be baptised.  
I must to the Catechism; for I find (〈◊〉 lest) that he must be a Catecheumen, S●● Berchetus before. By Baptism we do 〈◊〉 it were, enter into the Church. T●● Church of Christ is built up of live● Stones, upon the Living Stone and Ro●● Christ, 1 Peter 2.4, 5. The Life o●● Christian is Faith, the just shall live by 〈◊〉 Faith. Hab. 2.4. John 17.3. This 〈◊〉 Life Eternal, that they might know thee 〈◊〉 only true God, and Jesus Christ whom th● hast sent. This knowledge of God a● and Christ is by faith only; what is not 〈◊〉 Faith is sin. All Acts of Religious w●●ship ought to be in Faith, which is the ●rue knowledge of God in Christ. Baptism ●s a part of Religious Worship, therefore 〈◊〉 ought to be performed with Faith by ●he Subject: There is Confession with the Mouth, Rom. 10.9. If thou shalt confess with by Mouth the Lord Jesus, and shalt believe in ●●●e heart, that God hath raised him from the ●ead, thou shalt be saved. Faith which is ●er joined with repentance and confession, qualifies for Baptism, and Baptism ●●r a Regular admission to Communion at ●he Lords Table; in a True Regular Viable Church: It is true also, that Believers and Elect Children do first belong to ●he Invisible Catholic Church before, ●ea, and if they should never be joined 〈◊〉 a Visible Church; But that is not our ●usiness to discourse of; our business is ●ith a Visible Church, which admits of ●one, but such as make an Audible and ●isible Profession of Faith, which in Chari●y, may be judged Real. For man knoweth ●t the heart. The next in the Catechism 〈◊〉, For it is Testified to us, that God is willing 〈◊〉 place us, who otherwise are Strangers, with ●●ose of his own house.  
Testified to us: Can this be meant to a ●abe or babes, that have Eyes and see not, ●ars but hear not, neither do they understand: No, it cannot be, therefore the proper Subject must be a Believer, Young● or Older, who otherwise are Stranger that is, being without Faith; for th● are we Strangers to the Commonwealth of Israel. That God is willing to place 〈◊〉 with those of his own House, which is, 〈◊〉 Church. We are to know God's will, th●● before our Admission or Orderly Reception into his Visible Church; for of the Invision in respect of Election, we were Member before: In short, all the Representations● Baptism that can be reckoned up, are no 〈◊〉 presentations to a Babe; that hath no Understanding of Things done or said.  
Neither indeed is any thing in a Catechi●● significant, but to such who have a com●●tent Understanding; and so some ground 〈◊〉 Hope, that as they understand Things, G●● will work Faith to believe them. Therefore since no Man can find out a reason 〈◊〉 cause in the Creature, why a Creature 〈◊〉 of Understanding and Reason, should h●● an Act of Religious Worship performed 〈◊〉 to him; which is proper for himself to ●●lieve, desire, and act; and that also wher●● is performed by another for him, that Ac●● confessedly by the Person so acting, that 〈◊〉 of no profit or advantage at all to such C●●ture, without his future concurrence in 〈◊〉 approbation and belief of the things done ●nd required: What can enforce the performing of that Act, but the sole Authority 〈◊〉 four only Lawgiver, the Lord Jesus Christ, which whether it be his Law, that Infants ●●ould be Baptised, I shall by and by con●●der: Only, by the way, (passing by ●any things, that might be said from the catechism besides.) I shall make a Collection from the Greek Word (whereby Baptism is signified) of the import thereof, as ●●e Author gives it. viz.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Eo ●●od non submersi in aqua perpetuo simus, sed ●ntum puncto temporis, quasi in aliquod sepul●rum subimus, ut statim ex eo emergamus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and more often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submer●●s, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui est in profundo, profun●●s. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fundum, ima pars, imus ●●rges, à quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in profundum jacio, demergo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subimus, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●●nitus ingredior, me abdo, etc. hîc verò sig●ficat demergo, vel submergo, itemque submer●●r & Latin, in profundum defigo, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deorsum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figo; unde dicitur, ●●l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quum occidit, aut se ab●●t, vel descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sub terram, etc. ●ontra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emerso, sursum pro●●o, vel erumpo, e profundo usque ad superficiem aquae erumpo. Item orior, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sursum. What more different from sprinkling than all this, which is brought to signify Baptism, and in that Death, going down into the Grave, and Resurrection or Coming out again? Here are a plentiful number of Words, and more might have been mentioned from the same Author, signifying dipping, plunging, casting, yea fixing (momento temporis, tamen, in baptismo) to the Bottom, into the Deep, the lowest part: A going down, under, hiding. Again, a rising up, a coming forth, a breaking out, a breaking out from the Deep, to the upper part of the Water. Call this sprinking if you can. If not sprinkling, then dipping; if dipping, than a plain Representation of Death, Burial and Resurrection, as aforesaid; according to the Design, Property, Practice and Example of the primitive Institution.  
I might bring in more Authors, who give a plain and plentiful Testimony against their own practice; but these may suffice, there being, in your own Opinion, more than enough.  
Now a Word or two about the Covenant with Abraham, and the Sign of it Circumcision, Gen. 12. Now the Lord had said unto Abraham, get thee out of thy Country and from thy kindred, and from thy Father's house, unto a Land that I will show thee. And I will make of thee a great Nation, and I will bless thee, and make thy Name great; and thou shalt be a blessing. And I will bless them that bless thee, and curse him that curseth thee, and in thee shall all the Families of the Earth be blessed: Chap. 13. v. 14, etc. And the Lord said unto Abraham,— All the Land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the Dust of the Earth, so that if a Man can number the Dust of the Earth, then shall thy seed also be numbered. Arise, walk through the Land in the length of it, and in the breadth of it, for I will give it unto thee: Chap. 15.4, 5, 6. A Son promised, and the multpilication of his Seed: And he believed in the Lord, and he counted it to him for Righteousness. Chap. 17.2. I will make my covenant between me and thee, and I will multiply thee exceedingly. v. 10. This is my Covenant, which ye shall keep between me and you, and thy seed after thee; every Man child among you shall be circumcised. And ye shall circumcise the flesh of your Foreskin, and it shall be a Token of the Covenant between me and you. And he that is eight days old shall be circumcised among you, every Manchild in your Generations, he that is born in the House, ●● bought with Money, of any Stranger which i● not of thy seed— must needs be circumcised, and my Covenant shall be in your Fleshy etc.  
Here was Abraham's Call from his own Country, etc. and a promise of another Earthly Country, and the multiplication of his Seed that were to possess that Country (there was no other expressed that Earthly and Corporal, though thereby Abraham the Father of the Faithful, understood the Promise of the spiritual See● and heavenly Canaan also; and Abraham believed, etc. Rom. 4.11. Circumcision was called a Seal of the Righteousness of Faith, in respect of Abraham, wh● actually believed the Promise; which was as a Writing or Evidence to which th● Seal was put, and the Promise, being that he should become a great Nation, and ● separate and chosen People distinct from aother Nations. God was pleased to command, that Circumcision should be a Sea● of his Covenant with Abraham, in th● flesh of all that made up the Body of that Nation. Every Male child born in the House or bought with Money. We read not that Faith was a Praerequisite to the Admission of any, to the Sign or Seal of Circumcision. The Master buys, the Servant is circumcised. Circumcision was restrained to Abraham and his Seed, and the Retainers to their Families; as they were to be a distinct and separate Nation and National Church, differing in that indelible Character and External Worship from all others. It hath pleased God that they above all People of the World, should have a distinct Character; that they should be known above all People of the World, however scattered. I deny not, but Circumcision had its spiritual Signification to all the Faithful in that Nation; but what was commanded them, was binding to no People of the World besides, tho' they were Believers. Job and Cornelius were not circumcised.  
We need not go the Old Testament for a Gospel Institution.  
In the Institution of Baptism, by our great Lawgiver Christ Jesus; The Command was, Go teach all Nations baptising. No such Command preceded Circucision, Mark 16.16. He that shall believe and be baptised, shall be saved.  
Belief is set before Baptism, because they which were then to be baptised, were Adulti, Men of sufficient Years; in whom Faith and Confession of their sins was first required; as Mat. 3.6. They were baptised, confessing their Sins. Secondly, That Salvation dependeth o● Faith, not of Baptism; it may appear John 5.24. He that believeth is passed from death to life; he that believeth shall be saved● and it followeth in this place, h● that will not believe shall be damned He saith not, he that will not be baptised. Baptism is joined notwithstanding to Belief, that no Man should neglect o● despise the Ordinance of God. Willet Symptis Papismi. pag. 463.  
Acts 10.47. The Holy Ghost went before, and then Baptism followed; the thing signified appeared first, and then th● Sign or Seal was added: Can any forbid water (saith St. Peter) that these should m● be baptised, which have received the Holy Ghost, as well as we.  
Willet quotes Augustine, Per fidem renascimur in baptismate, By Faith we are bon● again in baptism: It is then the proper Act o● Faith, to regenerate us, not of Baptisms the Use and End whereof, is to strengthen and increase our Faith: If so, Faith must be before Baptism, or how can it be a● Instrument to increase it.  
Willet pag. 492. That Infants neither have Faith in themselves, nor yet are profited or furthered to their Salvation by the Faith of others; it is thus proved.  
1. St. Paul saith, Faith cometh by Hearing, and Hearing by the Word of God, Rom. 10.17. But Infants can neither hear, nor understand the Word of God: Ergo, no Faith is wrought in them.  
2. There is no habitual or potential Faith, that pleaseth God, but the Justifying Faith is always actual, working by love; Gal. 5.6. Ergo, Children have either no Faith, or it must needs be an actual or working Faith.  
3. Infants are not justified, nor relieved or helped forward towards their Salvation, by the Faith of their Parents or Godfathers, when they are baptised: For the Scripture saith, The just shall live by Faith, Rom. 1.17. that is, by his own Faith, not the Faith of another;— before God they are no more helped, by the Confession of another's Mouth, than by the Belief of another's Heart: Wherefore it is not either the Faith of the Parents, or the Confession of the Witnesses; that supplieth the lack of both in Infants.  
Vrsinus pag. 414. Teach all, etc. baptising them, that is, all who by your doctrine come unto me, and are made my Disciples. The Order here is to be noted and observed, He willeth first, that they be taught, and after, that they be baptised. For he speaketh of Men of Years, which should be converted unto the Faith and Gospel of Christ. Wherefore he will not have the Sacraments to be dumb, but signifieth, that the Word ought to go before, and then the Sacraments to follow. Very true thus far. This is Gospel. But I will give something more of his own Opinion, and what is also in common with other Pedobaptists, which is this And among them are numbered, the Infants also of such as come unto Christ; or are Christ's Disciples. For their Infants also are Disciples, as being born in the School of Christ. For to be born in the Church, serveth to the Infants instead of their Profession. There's his ipse dixit for that, and not one Word o● God for it. But I doubt not, but that he has a Friend to stand by him in it. See him further. The Use of the Sacrament without Faith doth not save, therefore with Faith it doth save. The want of the Sacrament doth not condemn: Yet so, as that want of the Sacrament be without contempt. For not the want but the contempt of the Sacraments condemn, as which cannot possibly be where Faith is.  
This last Paragraph is sufficiently witnessed to, by Calvin and other Authors. See Calvin concerning Infants in Covenant; Showing that their Salvation is undoubted and independent of Baptism, or any other Helps or Accessions; if it should happen that they pass out of this Life, (antequam aqua mergi datum fuerit) before they are baptised or dipped. Instit. folio 471.  
Now to come close to the Business, it is certain, that the Spiritual Part of the Promise made to Abraham, was to his Spiritual Seed. He spoke not of Seeds as of many, but of one, that is, Christ; and if you are Christ's, then are you Abraham's seed, and heirs according to promise. What is plainer, to exclude a Carnal Seed from all pretences to spiritual Privileges. The promises are to you and to your seed, and to as many as the Lord shall call; that is, such as shall have an Essectual Call; for it must be such as obey the Call. Otherwise the unbelieving Jews; to whom this was preached must really be Heirs, and certainly possess the Kingdom of Heaven; For such as are in the Everlasting Covenant, shall certainly never perish, but inherit Everlasting Life; for whom God loves, he loves to the End. We are all by Nature Children of Wrath, we are Children of God no other way, then by Faith in Christ Jesus. But whether go I? Is this true Doctrine? Is there not a mistake? Pray what becomes of Infants, who have not Faith, neither capable of it? Must these be lost? God forbidden, who durst say it? nay, who durst think it? But we are speaking of Church-members. Pray what Church? Is it a Visible Church or the Invisible Church of all God's Elect, that Infants are born Members of? If by their Birth into the World, they have an Entrance into, and an Existence in this invisible Church; then are they certainly in the Everlasting Covenant, which shall never be broken, and all the Powers of Darkness shall never prevail against them to exclude them; and if they die in Infancy they are certainly safe. If they live to be adult, they shall certainly be made partakers of the Graces of the Covenant, God will write his Law in their Hearts, they shall have Faith. God will be to them a God, and they shall be to him a People, and they will conform to his revealed Will.  
If they are born in (and so are Members of) a Visible Church. I think I need not question, but that you mean a Church of Christ; and if so, than the Question is not to be, Vbi? Where? for it must be where the Child is born: But the Question must be How an Enquirer may know, that to be a Church of Christ, where the Child is born?  
This is somewhat wild. If it be said the Parent is a Church-member, and so, being in the Church, the Child coming into the World at the same time, falls into the Church's Lap; and is also a Church-member, and under the Church's care, even before Baptism; and consequently must be baptised. So much for the Infants.  
Now for the Adult: How can it be said that they are Members of a Church, (visible I mean, according to the former desinition) till they have made a profession of Faith, and have had a formal Admission, and that by Baptism? If you say they are Members of the Invisible Church, and so have a Right to Baptism: No Person that I know of, denies it. But who knows which do, and which do not belong to the Invisible Church? It is the Searcher of Hearts, God alone that knows who are his. Man can make Judgement of no more than Profession and Practice, which fall under the Observation of the Senses. Can they be said to be of, and not of a visible Church at the same time?  
In your New-Years-Gift, pag. 22. your words are these, Brethren, be sober,— Are not all that are added to the Church to be baptised? Are no Infants added to the Church? are they lost? were they not once added to the Church? Page 24. of ditto, Again you say, For my part, I have been long of the Opinion, Baptism is not properly an initiating Ordinance, whether of Infants or Adult; they are no● baptised, and so made Church-members; but they are Church-members, and so baptised. Coronation doth not make a King, but declare him so, etc. Acts 2.38. And Peter said unto them, Repent and be baptised every one of you in the name of Jesus Christ, for the Remission of Sins, etc. v. 39 For the promise is unto you and to your Children and to all that are afar off, even as many as the Lord our God shall call. v. 41. Then they that gladly received his Word were baptised; and the same day there were added unto them about three thousand Souls: And they continued steadfastly in the Apostles Doctrine, and Fellowship, and breaking of Bread and in Prayers. (no Infants could be of this number.  
And fear came upon every Soul, (Infants know nothing; therefore can fear nothing) — And all that believed were together, etc. 46, 47. And they continued daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart. Praising God and having favour with all people, and the Lord added to the Church daily such as should be saved.  
None of the Characters of these People, which were added to the Church agree with Infants: And was it not next to a Miracle, if none of these three Thousand, had an Infant or young Child; and would it not be a greater wonder if they so had, that they did not make haste to baptise such Child, lest it should go out of the World, before it was made a Christian by Baptism: And if it had been so baptised, is it not as great a Wonder that we have no Record of any such thing; especially if it were of that weight for Infants to be baptised, as some People esteem and affirm. Certainly it is more probable, that some of these three Thousand had Infants, than that there were Infants baptised in the two or three Families; whereof it is said, They believed with all their House, and that they rejoiced with all their House. For Infants cannot properly be said to do either. But why should we expect a Record of that, for which, there was no Prescript or Command by the great Lawgiver; which if it had been his Will, certainly he would have been as plain and positive, as the Lord was in the Command to Abraham, in the Covenant of Circumcision: But the Gospel is more spiritual, is a New Covenant, the Right of Gospel Ordinances comes in by Faith; and the Pedobaptists themselves, as I have shown, acknowledge the Insignificancy of Infant's baptism; unless they confirm it by their own Faith, when they are grown up.  
You yourself are pleased to use probable Arguments, you see here I have imitated you: You see those who were added to the Church, they were such as were baptised: Are no Infants added to the Church (visible)? No none without a Profession, and Profession they are not capable of, because they have not Faith as I have showed out of your own Writers. Are they lost? No, ne'er the more nor sooner for want of Baptism; as I have made it appear out of your own Writers, Calvin, Vrsinus, etc.  
First, It is Contempt and not the wan● of the Sacrament doth condemn. Vrsinus, etc.  
Now Children cannot contemn, for they know nothing of the Matter.  
Secondly, The Parents who are Godly, and are for Believers Baptism, they contemn not Baptism by retaining their Infants from it; but so retain them, because their Consciences tell them that it would be a profaning of the Sacred Ordinance; by preferring an improper and unqualified Subject to it: And if they should so do, it would be their Sin.  
If the Parent's sin therein (I mean, by retaining the Children from Baptism) the Child will not suffer for their Parent's sin.  
Well, say you, Were not Infants once added to the Church? I answer, Yes. To the Jewish Church-National according to your sense, (if I mistake not) as soon as they were born; but had not the Seal of the Church-Covenant till eight Days after.  
But what is that to the Gospel-Church state? The Church state now, is not National but Congregational; as many as God shall call into the Household of Faith; as hath been sufficiently demonstrated already. It is not buying with Money will give a Right to Baptism. Excluding Infants from Baptism, excludeth them not from Salvation, as hath been said before.  
I must have one probable Argument more, about the three thousand. Is it likely, that among these, there was not one Woman, when commonly they are the more plentiful Sex: If there was one, certainly she must be a Communicant; for they broke Bread from House to House. We read of women's believing, and being baptised, and Believers were commanded to observe all things that were delivered unto them. Now if you can prove that any Infants believed, than you may find out another probable Argument on your part. But let that pass, we have enough without far fetched Things.  
You say Infants are Church-members, and so baptised. Coronation doth not make a King, but declare him so.  
But Kings have become so by God's choice immediately, whereof the Prophets have given Testimony; others mediately by Men, others so by Conquest: So others Hereditary, and are so by some standing Law; and all these precede Coronation, and by all these ways God sets up Kings. S● when God by his Law qualifies a Person, and makes him a spiritual King, by giving him Faith, and writing his Law in his Heart, making him his child, then is baptism as a Crown to declare him such in the Church of God.  
A Word to your Comparison of the Table (it looks a Kitchen one, for such Tables are wont to be washed) Pag. 24.  
Suppose you had a Table equally dirty every where, and your Maid should pour Water on, and that but a little, at one end; or if it were a round Table, and so, had no end, only a little on one part, and there washed and no further; would you then say that Table was washed? Even such is your Parties Practice. If she had washed all over she had done the Business, and in doing that, there must have been not only Inspersion or Aspersion, but Frication and Abstersion: Thus you see for one Trifle, I but in another.  
Pray condemn me not for my presuming Ingratitude, in that I so saucily take part of your New-Year-Gift, and throw it ●n your Face: For it is to a good End, only to act the part of an Oculist, to make you rub your Eyes, that you may the better ●e the Vanity of your own admired Arguments; in opposition to the solid Judgement ●f the primitive Christians, the very Nature ●nd Native Property of Languages, the Aseveration of the most Pious and Learned, who would not lie for God, nor talk deceitfully (in a cause that they thought) for him; and had so much Candour and Integrity, that they would acknowledge the Truth ●f the Thing, though it made most against them; in the management of a Cause with their strenuous and utmost Skill, Dexterity and Wit: Nay, you have opposed two Councils, mentioned by Perkins, a Pious and Reverend Divine. To stick by your Arguments against Dipping, is as absurd and ridiculous, as to say there is no such place as China, or the East or West Indies. Whe● things are Evident in themselves, and wherein all Parties are agreed; as concerning women's Communion at the Lord's Table, they having the same Essential part that gives a right; to wit, Faith and Admission by Baptism into the visible Church● There need no Dependence upon the Rule of Grammar. And for a Man that he must bear Rule in his own House, it is Evident in its own Nature. Can there be as Ordinance, and no Coherence of the Quality of the Subject that is to Obey? Th● very Word [Ordinance] denotes in th● Institution, a Subject capable of Obedience; and to all right Obedience there must be Faith, unless it were otherwise declared in the Institution. The Stones i● the Spiritual Building ought to be Living Stones.  
You were pleased to say, That Dipping [with] Water was Nonsense.  
I say, That to say a Man that is distracted is out of his Wits, is also Nonsense; fo● the proper Meaning is, that his Wits are out of him. But the Phrase hath obtained so much Reputation by Custom, and runs so smooth; that I should be accounted little other than delirious, if I should attempt to alter the Vulgar, and Smooth, and bring in the Rugged and Harsh sounded Expression, The Wits are out of the Man. And indeed, there is need of no Alteration, since every one understands the Meaning to be good Sense. Well, I have proved the manner of Baptism to be by dipping in Water: I beseech you let it pass smooth, by the Name or Phrase, Baptising with Water; since several ways there are, and have been showed Reasons for it.  
There is one Argument comes into my Mind, that is much used by your Party; The Foederal Holiness of Children: 1 Cor. 7.14. The unbelieving Husband is sanctified by the Wife, and the unbelieving Wife is sanctified by the Husband, else were your Children unclean, but now are they holy.  
If this Holiness were a Fruit of special Grace, and of the Everlasting Covenant; or a Sanctification in the Womb, such as John's was, it would certainly end in Glorification, and the Way leading to that end, would be a Holy Life. But common Experience hath found, that the Life and Death of the Childrne of the Believer have many times appeared as bad, as the Life and Death of the Children of the most profane: And therefore, the Holiness cannot (as they come of their Parents) be the Holiness of the Everlasting Covenant.  
I tell you, or rather all Men know, what it is not by the Issue and Event. I leave it to others to define what it is.  
The Papists affirm, That the Baptism if Children and Infants, is grounded upon Tradition, and not upon Scripture.  
The Protestants answer, It were very hard, if we had no more certain Ground for the Baptising of Infants, than Tradition; which is but a feeble Weapon to fight against Heretics withal. Willet's Synop. pag. 491.  
Then they produce Scriptures, Gen. 17. 1 Cor. 7.14, etc. as is usual, and need no Repetition.  
Dr. Stilling fleet, late Bishop acknowledgeth (in his Scripture proof i● Opposition to the Papists) a necessity of a Profession of Faith, in order to Baptism; and so, brings in a necessity of Sponsors, and affirms that what they cannot do personally by themselves, they do by their Sponsors.  
In a Book, Entitled, Duplies of the Ministers and Professors of Aberdene, to the Second Answers of some Reverend Brethren concerning the late Covenant; Pag. 97. you have it thus, Lastly, Of the Stipulation of Godfathers in Baptism, instanced by us in our Fifth Demand, ye have spoken nothing particularly either in your First or Second Answers. We have no Precept or Example of it in Holy Scripture: Yea, some of our Learned Divines affirm, that it was instituted by Pope Higynus; and ye will not deny, that it hath been much abused in Popery.  
How cometh it to pass then, that this Ceremony is allowed, and used by some of you; We say, some; for we are informed that some of your Mind do not use it at all. See Dr. Morton, in his Defence of the Three Ceremonies, pag. 24. See Pet. Martyr on the 6th. Chapter of ●he Epistle to the Romans, and Gerard in Loc. Theolog. Tom. 4.  
Here by the way Observe, that the Doctors and Ministers of Aberdene (as I no●ed Calvin did before) did esteem the not having Precept or Example in Holy Scripture (for Practice of a Thing) an Argument of sufficient weight to persuade them against it, and to reject it.  
You may be pleased to observe, the several Shifts that the Pedobaptists have been put to, to support the Ungospel-like Practice of Sprinkling, or Baptising (as it is called) Infants.  
First, As to the Subject: The Gospel-Church-member is expressly declared to be a Believer, not a Word in the Scriptures of any other but such baptised.  
That Infant-Baptism may be proved, they have recourse to the Practice of Circumcision, enjoined to Abraham and his Seed, though we read not of any Doctrine of Faith preached to any, that were admitted to it. They that were bought with Money, by an Express Command from God, were to be circumcised. Infants (say they) were circumcised then, and why not Children baptised now; since it is evident God hath as much care of Infants now, as he had then: And yet generally confessed, that their Baptism signifies nothing in respect of their Estate before God, helps them nothing, without their personal Faith when they are grown up. The Question than may be, why they may not as well defer Baptism, till they are capable of Faith and Profession; for there will be no time lost, all that time wherein they were not bettered by what they could do as Infants, or Parents and Godfathers did or could ●o for them. Circumcision did not belong ●o the Priest's Office, the Parent usually circumcised. Baptism belongs to the Gospel-Minister, he that teacheth is to baptise.  
Some say, the Parent's Faith gives a Right to Baptism: Pray who can say, 〈◊〉 though they may in Charity be thought ●o have had) that they had Faith, supposing the Parents to be dead, before the Child is preferred to Baptism.  
Others say (or at least it is constructively so) if they are born in a Christian Kingdom or Commonwealth, they are then ●orn in the Church; and as such are Church-members, and therefore have right 〈◊〉 Baptism. This is absolutely National, ●nd confounds the World with the Church, ●nd differs little from a Wilderness. For 〈◊〉 is not the being born in England, tho' 〈◊〉 be a Land of Light, that makes a Christian. Others affirm, there must be a Pro●●ssion of Faith, and therefore there must be sponsors.  
Others say, there is no need of them, ●●t prove it an Unscriptural and Antichristian Practice; being introduced by a ●●●pe as you may plainly see. So that necessary Crutch being taken away, by which only it is supported, by that Party who own a Profession of Faith; Baptism of Infants falls to the Ground. More might be said to show what an amaze they are in, by leaving the plain Gospel-way.  
Errantium a via multae sunt differentiae.  
Of those that wander out of the way there are many differences.  
Qui a recto tramite divertit, quo plus incedit eo plus errat.  
He that turns out of the right way, the farther he goeth the more he erreth.  
The Word of God is plain in all things necessary to Salvation; It is a Light to th● Feet, and a Lantern to the Path.  
The two Institutions are so plain, th●● nothing can be plainer; if they had no●● been so, can we think otherwise, but tha● some words to this purpose would have been left.  
You that believe, Baptise your Infants.  
This had been enough to have settled th●● Subject to perpetuity: But there was n●● need of it, God knew how things would be, and he is wise, and brings Good o●● of men's Folly and Sin. The Word of God●● pure, enlightening the Eyes.  
What the Scripture teacheth not, we may willing and safely be ignorant of; and say with Calvin to that purpose: 
Nos, ne in eandem (errantium) incidanus foveam, aures, oculos, corda, mentes, ●inguas penitus defigamus in sacra Dei Do●●trina. Fst enim ea Spiritus sancti optimi Magistri Schola, in qua sic proficitur, ut ni●●il sit aliunde asoiscendum: ignorandum ve●●ò libenter qui●●●●id in ea non docetur.  
We, lest we should fall into the same pit with ●hose who wander out of the way; let us fix ●●uy Ears, Eyes, Hearts, Minds, Tongues, wholly in the Sacred Doctrine of God. For that ●●s the School of the Holy Spirit the best Master, ●●n which Men so profit, that nothing is to be got ●●r learned elsewhere, and whatsoever is not ●aught there, we may willingly be ignorant 〈◊〉.   
The Gospel is a plain Pathway to Heaven, the way-faring Man tho' Fool, ●hall not err therein.  
He that believeth and is baptised shall be ●aved.  
Go teach all Nations baptising, etc.  
John was baptising in Enon near Salim, because there was much water there, etc.  
The plain Man believes, and thinks ●one but Believers ought to be baptised; and also that it must be done according to Prescript and Example; and that therefore Infants, not having Faith, are not to b●● baptised or sprinkled, especially having no Precept or Example so to do.  
How now, (saith the Pedobaptist) What have this Tittle-tattle-Prittle-pratt● Nonsensical-Plebeian-Taut ological-More Hebetico-Rustico-Mechanico-Fullonico-An●torio-Trituranti-Sutorio-Cerdonico-Plumb● bean-brained People to do? Must the● not? Ought they not to be diffident 〈◊〉 their own Judgements, and refer Matters of Divinity to those, whose Province it is? A Company of Blockheads they cannot speak Sense. Fools not Lat● know, and they know no Latin. May they not rather trust us, who are Gra●●matico-Dialectico-Rhetorico-Historico-Eth●co-Physico-Metaphisico Theologi? We, we speak truly, according to the Propriety of Languages, Dispute well, Act th●● Orator elegantly, Give an Account o● the Transactions of Things passed in th●● World, Humane and Divine: Understan●●● the Precepts of Morality, know the Nature of Things, and mount above, t●● the abstract Notions of things supernatural; and for Divinity, with that w●●● have the greatest Familiarity: And therefore, being best acquainted with it, know best how to define and determine things of it, or aboutit: And may with Authority tell you. That you (Fuller's, Thrashers; a Draper is too fine a name) and other base Artizens, such as for the most part, Anabaptests are. (Theseare the very words of Vusinus) need not trouble your Noddles about Rivers and much Water, your concern for that is as superfluous as the Water, it is not a farthing matter; tush, it matters nothing: A little Water is of the same Nature with a great Quantity, 'twas needless, and is needless to go into Rivers, or into Water. A Basin full will serve for half a Score. We know how to shorten Work, and improve time. We stand upon our Ancestors shoulders, and see farther than they.  
Then you talk of Faith, as necessary. A Fig for Faith and peofession, yea Repentance to; they are superfluous and redundant things. It was enough if the Parent believed, it's on matter for the Child, if the Child were Sprinkled it was a good Christian.  
And it is somewhat strange, since the way was so easy, that when the 3000 were converted, the Apostle did not charge them to take heed, that all their Infant● that they had, or any should have there after, should forthwith be Sprinkled; for● as much as their Parent's Faith gave them Right to Baptism: That also, it might never be heard that any Persons Adult ha●● been Baptised, whose Parents were Baptised long before.  
But if no Persons but Adult were Baptised, we can hear of no other.  
As for Holiness, the Children have i● though in respect of Salvation they are never the better for it.  
As for Infant's Baptism, we tell you (though the Gospel be silent in it, and La● People cannot find it there), we can fet●● it from far, rather than the Children sha●● go without it, though we cannot make o●● what they are the better for it. Wha● we cannot find of the Institution in New we have found in the Old Law. And 〈◊〉 Philosophically we prove, that round about is the nearest way home. Thus with Rombusian Elocution & Language-fustian have done.  
Sir, Though I as much slight and con●temn the principle of Pedobaptism, 〈◊〉 yourself does that of the Anabaptists● (vulgarly so called, though wrongfully yet I must tell you, that I have as grea● respect and veneration for the Persons ●nd Piety of the Men of that persuasion, ●s I have for those of my own; and doubt ●s little of their Integrity. The coming ●nto the World, and so into the Church, ●nd finding it the general opinion and practise of the Learned and others; in●●much that it was both a matter of ●ame and danger, to oppose what they ●und, and to maintain a Doctrine that ●eemed new; both pious and impious bend ●●eir wits to aggregate Reasons, why they ●ould keep what they had got; and the ●rther off the Reasons were fetched the ●reater the Applause. So the matter be●●g prejudged, determined, and by Authority maintained; they rest contented ●●ith what they got, especially, because ●●one of the Rulers are of another mind. 〈◊〉 you have given yourself the trouble to ●●ad what I have writ, I crave once again ●●ur pardon for the occasion I have given, ●●d assure you I should be joyful to pleasure you in what I may, in Quality of  
SIR your very Humble Servant T. Minge.   

Postscript.  
IN your New-Years-Gift, Pag. 23d. and 24th. You express yourself thus,  
As for the Way of Plunging, it doth not look with me, like an Ordinance of Christ. If it were such, they and we are all Transgressor's. We baptise the Face only, they the Head and Shoulders. I aver little more: For no more say what you will, can be called Baptism, but what is the Baptizer's Work, etc. You say all must be baptised; for all must be mortified, every part, as all was defiled by Sin. You would be angry, if I should whisper you in the Ears, and ask, Must nothing be mortified but that above the Waste? For no more do you plunge, the Baptised do all the rest. For shame never say any more, etc. All Attempts to Answer it vanish in the Empty Air. You must get some Engine, or such thing to do the Work by; and change your own Practice. Who would change ours, if there be any Consistency between your Doctrine and acting in this Case.  
Answ. I say as you say, thus far; That no more can be called Baptism, but what is the Baptizer's Work; and that therefore going down into the Water is no part of the Immersion, but a way to stand fair for it. I need not repea● what you have said, or that which you say that we say; but I may dare tru●● to affirm, that from what I have said upon solid Fundamental Grounds, out of Scripture the Primitive Institution, the Example of our Blessed Lord, and Practi●● of the Disciples, with other Reasons for Plunging; it must or aught to be concluded, that Baptism by Dipping or Plunging is the true and only lawful Baptism with Water (and no Nonsense). And further that I have sufficiently proved, that th●● present Mode used commonly by Baptist● is regular and true, and fully agrees with the things thereby represented; there being, even by the Hands of the Administrator, a total Dipping, Plunging or Immersion of the Person; yea, every Particle from Head to Foot; as may evidently appear to all that without prejudic●●● will exercise their Reason, and consider of the Mathematical Demonstration. Insomuch that there is no room for fur●●er Denial or Opposition, without the maenial of the proper use of their Senses. ●●●r shame never say any more: All Attempts 〈◊〉 answer it vanish in the Empty ●●●●r. You see or may do, that there is 〈◊〉 need of an Engine; and that there is Consistency between our Doctrine and practise, or acting in the case. And if ●●u see it to be so, than you have bound ●●ur self by Promise to change your Prawnce, which were it done would be good ●●ews to hear.  
You were pleased to say, I would be ●●gry with you, if you should whisper 〈◊〉 in the Ear, etc. I tell you that ●●●u missed it, I was not, but on the petrary pleased at your Freedom. But ●●●w since matters lie so fair, I beg of 〈◊〉 not to be angry but pleasant, if I ●●uld whisper you in the Ear again, for 〈◊〉 equal Balance by way of repartee; 〈◊〉 is but Talionis Lex, and every body ●●●es not know what you and I say when we ●●isper) and ask, whether that last Costly, ●●erfine, Diaphanous, Delicate, Silk-soft, dear-●●eloved and admired New-Shift, esteemed 〈◊〉 duration like Asbestinum or the Incom●●table Flax, Mundified and not consumed 〈◊〉 Fire; is not, at the very first wearing not only egregiously merdifyed and Lutose's, b● thoroughly outworn, tattered, torn and use● less, to be cast a way and contemned, an● that the Owner (if that were all he had without a Miracle must be and contin●● shiftless. Answer I expect none.  
FINIS.