fathering that on Christ which he never said nor intended When a King say you by his Charter or publick Writing sets at liberty the Inhabitants of some Town are not the Children Partakers of the Charter altho their Names be not particularly in it So it is here the King of Heaven is through the Charter of the Gospel making of us that were Strangers and Foreigners to become Fellow-Citizens with the Saints Eph. 2. 19. and to that end commanding to receive all Nations through Baptism into the Liberty and Privileges of the City of God and will he not receive the Children into the Privileges of their Parents Answ I answer if it be so as you say in all National States Governments and Constitutions and Civil Societies what doth this prove touching the case in hand unless you dare undertake to affirm the Gospel-Church is National and not Congregational Doth the Constitution of the Spiritual Gospel-Church run as in Human and National Constitutions Prove it for I utterly deny it Besides if your Infants as such are Fellow-Citizens with the Saints and are to partake of all the Privileges of the City of God why do you deny them the Lord's-Supper your Similitude proves no more their right to Baptism to one Privilege than another I never yet could understand what Spiritual or Temporal Privileges any Infant receives in Baptism What good doth that do them that have not the Things signified in Baptism There are great Benefits received in such a Grant you speak of in an external Charter but as God hath not commanded Infants to be baptized so not any Benefits can be proved they receive thereby In this you argue as Mr. Burkit hath done before you Reader take his Similitude viz. I demand saith he whether according to the Mind of God gathered from the words of the Commission the Remedy prescribed should be administred only to grown Persons because they only are capable of understanding and believing the Virtue and Efficacy of it Sure every Rational Man among you would conclude his Child capable of the Remedy as well as himself altho ignorant of the Virtue that is in it and only passive in the Administration of it and that it would be Cruelty yea Murder in the Parent to deny the Application of it to all his Children Reply I stand amazed at such Ignorance and Folly Does it follow because Children are capable to receive a Medicine against the Plague or Bodily Distemper are they therefore capable of Baptism and the Lord's Supper If capable of one say I of the other also For as a Man is required to examine himself and to discern the Lord's Body in the Lord's Supper so he is required to repent and to believe in Christ that comes to Baptism I would know how they prove Baptism to be the Medicine appointed to cure the Soul of the Plague of Sin or as Mr. Owen says for their Salvation Is not this to blind the Eyes of the poor People and make them think that an external Ordinance saves the Soul if not thus how can it be Cruelty yea Murder in Parents to deny the Application of Baptism to their Children as Mr. Burkit says The Antient Fathers from that in John 6. 53. Unless a Man eat the Flesh of the Son of Man and drink his Blood he hath no Life in him gave Infants the Lord's Supper thinking our Saviour like as the Papists do meant that Sacrament when indeed he meant only of seeding by Faith on Christ crucified But however their Argument for giving Infants one Sacrament was as good as yours for giving them the other But when they are as capable to repent and believe and are helped so to do as they are and do eat Bread or receive a Medicine for a Bodily Distemper let them have both Baptism and the Lord's-Supper and till then if God's Word be the Rule of our Faith and Practice and not our own Fancies they ought to have neither yet the Remedy or Medicine which is Christ's Blood we deny not but dying Infants may be capable of tho the way of its Application we know not as to them that is a Secret as to us You know the Church of England positively affirms Repentance whereby a Person for sakes Sin and Faith whereby he stedsastly believes the Promise of God made to him in that Sacrament are required of those that are to be baptized nay and of little Babes too therefore the Sureties answer for them that they do believe and repent or forsake the Devil and all his Works c. the Child answers by Proxy The Church of England baptizes no Child but as a Believer and a true Penitent Person All that are proper Subjects of Baptism are comprehended in the Commission and must be as such whether Adult or Infants who profess Faith and Repentance But you it may be foresaw the Snake in the Grass viz. That Godfathers and Godmothers is a Tradition and none of God's Appointment nor are they able to perform those things for the Child which they promise for him and in his Name And therefore make use of another Argument and would have them baptized without Faith or upon their Parents Faith of which the Church of England speaks nothing As to your Comparison it is not worth mentioning Baptism as I have told you doth not cure the Soul of Sin or save any Person but it 's the Blood of Christ applied by Faith Not that we say no Child can have the Benefit of that Soveraign Remedy because not capable to believe by reason Men and Women must receive it by Faith or perish God as Dr. Taylor observes may have many ways to magnify his Grace through Jesus Christ to them which we know not of who die in their Infancy yet have we no Authority to baptize them any more than to give them the Lord's-Supper Pedo-baptists talk at a strange rate as if they regarded not what they say or affirm while they bring Similitudes to teach People to believe Baptism is the Balm to cure the Contagion of Sin and as if the Application of it saved a little Babe from Hell and they guilty of murdering the Souls of their Children who deny to baptize them I had thought they would not have laid greater Stress upon Childrens Baptism than on Childrens Circumcision since they would fain have them run Parallel-wise Pray what became of the Jews Female Infants were they damned and what became of their Male Infants who died before eight days old for they broke God's Law if they circumcised them tho sick and like to die if they were not full eight days old Let such blush for the sake of their precious Souls and take more care for the time to come to what they write and preach I am grieved to see my blessed Master's great Commission thus inverted and abused Suppose the King should send you with a Commission into a remote Plantation and command you to act and do exactly according to the express
nor in Baptism but by Faith only Therefore when our Children are called of God or do believe in Christ they have right to the Inheritance which Baptism is a sign of and what signifies the sign without the thing signified You our Brethren the Pedo-baptists give your Children the Name but not the Nature of Christ what is the lofty Title of Earl or Duke and no Estate suteable to that fancy'd Honour Mr. Owen saith We are Stewards over the House of God and we ought to protect the Feeble and Afflicted we are Shepherds and our duty is to provide for the Lambs of the Flock lest any cast them out of the Fold Reply It is required in Stewards that they be Faithful and to see that they give no portion of their Masters Goods to any but to such he hath directed and commanded them so to do Now Christ hath commanded his Stewards or Ministers no more to give Infants the Holy Ordinance of Baptism than the Lord's Supper He therefore that doth it let him answer it when our Lord comes 2. Are our Infants Lambs in Christ's Fold or feeble and afflicted Christians in Christ's Spiritual Family Infants are committed to Ministers care who are Natural Fathers but not as Ministers God never made his Ministers Stewards to take care of and to be Nurses of little Infants True â—ew born Babes in Christ or Babes in Grace they are to provide for and take the care of those Lambs they must see not cast out of Christ's Fold when they are received in by Baptism c. VVe are Builders saith he and we ought to build the VValls of Jerusalem working with one Hand in the VVork and with the other holding a VVeapon Neh. 4. 17. And we must not reject those small or little Stones which the Father received into the old Building whom the Son received into the new Building and will be received by the Holy Ghost Mat. 19. Luke 1. 44. who maketh them lively Stones of Jerusalem that is Above and these Stones by some are cast into an unclean place without the City Levit. 14. 40. God doth raise up Children unto Abraham See Mat. 3. 9. Reply Because the old Jerusalem by God's appointment was built with dead Stones which was a Type of the New will he without Christ's Authority build his New and Spiritual Jerusalem with such Materials We deny not but that God did receive Infants as such into his old Building But doth not St. Peter tell us the Gospel-Temple is built up with Spiritual Stones lively or living Stones i. e. Men and VVomen spiritually quickned by Divine Grace or renewed by the Holy Spirit Let him prove if he can that Christ received into the Gospel-Church any one Infant and tho we deny not but elect Infants that die may be lively Stones in Jerusalem Above I mean Heaven yet it follows no more from thence that Infants ought to be baptized than that they ought to partake of the Lord's Supper Moreover evident it is that John in Mat. 3. 9. the Text Mr. Owen quotes doth deny such to have a right to Baptism that were the Seed or Children of Abraham according to the Flesh Think not to say within your selves we have Abraham to our Father The Covenant of Peculiarity God made with Abraham tho it gave right to his Male-Infants to Circumcision yet it gives no right to Gospel-Baptism to any either Young or Old Male nor Female God can raise up of Stones Children to Abraham i. e. such that have no Descent from Abraham So that it appears Fleshly Descent in Gospel Times signifies not any thing as to Gospel-Church-Membership Worthy Britains Search the Scriptures and be not mistaken about the Covenant God made with Abraham you will find the Covenant of Grace was one and the same from the beginning and it was always held forth by way of a Free Promise first to Adam and so to Abraham c. but there was a Covenant made with Noah and tho it was full of Mercy to him and all Mankind yet that was not simply in it self the Covenant of Grace So also there was a Covenant made with Abraham and his Natural Seed as such which we call a Covenant of Peculiarity or which peculiarly did appertain to his Natural Seed or Off-spring to which Covenant Circumcision did belong which was distinct to the Free Promise or Covenant of Grace which God made with him and with all the Elect in him You may assure your selves that that Covenant in which there was mutual Restipulation between God and Abraham and his Carnal Seed or between God and the whole House of Israel and upon the Condition of Obedience thereunto Life length of Days and the Earthly Canaan was promised and upon their Disobedience Temporal Death was threatned was not the Covenant of Grace tho it might be given in subserviency to the Gospel-Covenant or the Covenant of Faith And so it was as a School-master to bring them to Christ 'T is only the Holy Spirit thro Faith that actually intiles us or our Children to the Covenant of Grace We must believe and our Children must believe before either we or they can be actually in this Blessed Covenant so as to have right to Baptism I mean such of them that live c. Also know as I said before that it is not the Covenant of Grace simply considered in it self that gives any Person a right to Gospel-Baptism but the meer positive and express Command Will and Pleasure of Christ the only Lawgiver For the Covenant of Grace gave no Godly Man or his Male-Children in Abraham's Time or before or after any right to Circumcision but only God's Command to Abraham which ran to those that proceeded from Abraham's Loins or were bought with his Money Brethren Can any think that Abraham could purchase Men with Money and that way bring them into the Covenant of Grace No 't is nothing but the Purchase of Christ's Blood can do that In a word it is evident that should we grant all that Mr. Owen and other Pedo-Baptists say That all the Children of Believers were in very deed in the Covenant of Grace yet it would not follow from thence that our Infants should be baptized any more than that they ought to have the Lord's Supper given to them as I said before because both those Ordinances as Circumcision was are absolutely of meer positive Right Therefore we must know that 't is the Will and Command of Christ in the New Testament that Infants ought to be baptized if they have right thereunto but since there is not the least Intimation given in all God's Word that 't is his Pleasure they should be baptized it must be a piece of Will-worship to do it Object But whereas 't is objected it may be gathered from Consequences that 't is our Duty to baptize them I answer In point of instituted Worship or for any meer positive Legal or Gospel Ordinance there ought to be an express Precept
are not straiter P. 73. l. 33. for has read hath P. 75. l. 28. for theirs read the. P. 75. l. 29. for their read the. P. 77. l. 17. i. e. as such should be in a Parenthesis P. 84. l. 3. blot out any P. 86. in the Contents of Chap. vii for first read fifth P. 88. l. 3. blot out from P. 99. for with the Gentiles read and their Children P. 89. l. 31. for same read thing P. 105. l. 37. for pai read pain P. 112. l. 28. for and read but. P. 117. l. 19. for with read without P. 118. l. 3. for Mat. read Mal. P. 120. l. 20. blot out so read and since c. P. 201. l. 40. for he that believes shall not be damned read he that believeth not shall be damned P. 250. l. 15. for vers 34. read 3 4. P. 264. l. 2. for born in Sin read born again P. 264. l. 4. blot out do P. 266. l. 40. for Christian read Children P. 239. l. 33. for Lord read Lords P. 293. l. 21. read an external Rite CHAP. I. In answer to what Mr. Owen hath said in his first Chapter SIR AS to what you say about the Tree of Life and Tree of Knowledg that they were Seals of the two Covenants viz. of the Covenant of Works and of the Covenant of Grace or free Promise of God it is far fetch'd and very doubtful and as little to the Purpose for which you mention them therefore I shall pass that by 2dly As touching Circumcision being a dark Shadow of the Old Covenant under the Old Dispensation it may be granted but that it was the Seal of the Covenant of Grace which you affirm elsewhere in your Book I do deny it being only a Seal of Abraham's Faith even of that Faith he had being yet Uncircumcised and also that he should be the Father of all that should believe 3dly You say well that those dark Shadows viz. Circumcision c. are abolished the Substance being come that Yoke of Bondage is taken away which proves Circumcision did not appertain to the Covenant of Grace as the Seal of it in common to all Believers for the breaking off of a Seal cancels the Covenant to which it was prefixed as all Men know So that nothing can be more clear than this that Circumcision if it was a Seal of any Covenant as you conceive it was it was a Seal of the Covenant of Works which neither our Fathers nor we were able to bear in regard it obliged all that were circumcised to keep perfectly the whole Law Gal. 5. 3. 4thly You say Christ hath ordained in the Gospel a light and easy Burden viz. Baptism and the Lord's Supper These two are the only Sacraments you say of the Gospel This is granted and owned herein we do not differ 5thly You say Baptism signifieth our Spiritual Birth the Lord's Supper our Spiritual Growth and Nourishment This we grant also and therefore we say Baptism cannot belong to Infants because they are not in an ordinary way capable of Regeneration tho we deny not that those elect Infants that die are renewed quoad illorum naturas but we know not which they are if we did yet we ought not to baptize them because we have no Precept or Precedent so to do we might therefore as well and by as good Authority give them the Lord's Supper as Bâ—ptism which the antient Fathers when first Pedo-baptism was by Human Authority introduced into the Church you know did for near four hundred Years till the latter end of the Sixth Century 6thly You say Baptism according to the Signification of the Word is Washing and therefore the Apostle saith saved us by the washing of Regeneration Tit. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered in Heb. 9. 10. in divers Baptisms those were not only by dipping under Water but by sprinkling Water on those baptized as the Apostle teacheth Heb. 9. 19. he took the Blood of the Calves and of Goats with Water and sprinkled the Book and all the People That which the Apostle you say called Baptism in Ver. 10. is in this Verse called the Sprinkling of Water c. Answ 1. I answer tho the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a remote Sense doth take in Washingâ— yet I challenge you and all that know or pretend to know the Greek Tongue whether in every place in the New Testament where the Word is mentioned or any Derivative from it as it refers to Christ's Ordinance of Baptism it doth not directly and properly signify Immersion and accordingly rendred by Beza in his Translation 2dly You greatly wrong that Text Heb. 9. 19. where the Apostle speaks of sprinkling the Blood of Calves and of Goats with Water c. by saying he refers to Ver. 10. where the Apostle speaks of Divers Washings and in thus doing you do not only abuse the Sacred Text but you wrong your own Soul and Conscience and the People also Sir do you find the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in ver 10. in ver 19. where sprinkling is mentioned or is it not in ver 13 19. as also 1 Pet. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may modestly affirm that no Greek Author whether Heathenish or Christian has ever put Baptizing for Sprinkling or used those Words promiscuously for as in these Scriptures you have cited Heb. 9. 13 19 21. 't is always translated Sprinkling so there is not one place in Scripture wherein the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Baptism nor is there one Scripture where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Sprinkling And therefore tho sometimes the Greek Word doth signify in a remote Sense Washing yet 't is primarily such a washing as is by dipping or plunging as I said before And thus Mr. Wilson in his Dictionary renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tingo c. to dip or plunge into the Water and signifies saith he primarily such a washing as is used in Bucks where Linen is plunged or dipped tho in a remote Sense he hints it signifies other kind of washing but it does not so in the Holy Scripture where the Word is used as referring to Christ's Ordinance of Baptizing 3dly You say Water-Baptism i. e. the Washing of the Flesh signifies the Washing of the Spirit and therefore the Apostle Peter saith Even Baptism doth now save us not the putting away the Filth of the Flesh but the answer of a good Conscience towards God by the Resurrection of Christ Answ I answer you confound Regeneration with Baptism the washing of Regeneration is not the washing of Baptism Baptism regenerates no Person But you seem to follow the antient erroneous Fathers who concluded no Person could be saved unless baptized abusing that Text Joh. 3. 5. Unless a Man be born again of Water and of the Spirit he cannot enter into the Kingdom of Heaven taking Water there for Baptism In like sort they abused that
Text John 6. 53. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you and from thence they gave Infants the Lord's Supper also But suppose that Baptism doth signify or is a figure of the washing of Regeneration yet sprinkling is no form of washing but all know dipping is and the safest way of washing 2dly You mention Fierâ— Baptism or the Baptism of the Holy Ghost and Fire Mat. 3. 11. This Scripture you say was fulfilled when the Holy Ghost came upon the Disciples in the appearance of Fiery Tongues Acts 2. 3. This Baptism was not say you by plunging in Fire but by sprinkling or pouring of Fire you mean the Holy Spirit upon them which sate upon each of them which is a Fiery washing which purifieth the Soul c. I answer Tho the Baptism of the Spirit was by pouring forth of the Spirit yet they were overwhelmed or immersed with it like as Dust may be poured upon a dead Corps until it is covered all over or quite buried therein So the Baptism of the Holy Ghost at the Day of Pentecost signifies the miraculous Effusion of the Holy Ghost The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Learned Casaubon is to dip plâ—â—ge c. in which sense saith he the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost so that the Apostles might seem to have been plunged into it as in a large Fish-Pond Sir 't is not the sprink ing of the Spirit that is the Baptism of the Spirit for they had doubtless some sprinklings of the Spirit before they were baptized with it Moreover Oecumenius on Acts 2. saith A Wind filled the whole House that it seemed like a Fish-pond because 't was promised to the Apostles that they should be baptized with the Holy Spirit Thus you may see that this no ways helps you to make Sprinkling or Rantizing Baptism 3dly You mention the Baptism of Blood or Sufferings I will repeat your Words Baptism of Blood of this Baptism doth Christ ask the Children of Zebedee Are you able to drink of the Cup that I drink of and to be baptized with the Baptism that I am baptized with Mat. 20. 22. This Cup and this Baptism are the same viz. the Sufferings of Christ of which his Disciples were to be Partakers You intimate that Baptism is a Witness of our Spiritual Resurrection and of our Resurrection at the last Day you mention 1 Cor. 15. 29 c. Answ Therefore say I it must be so administred as it may represent our Rising again First from a Death in Sin to a Life in Grace And Secondly from the Dead or out of our Graves in the Earth at the last Day But Sprinkling doâ—h not this cannot do this In sprinkling a little Water on the Face there is no resemblance or representation of rising up out of the Grave of Sin or from the Dead nor out of the Grave aâ— the last Day the Baptism of Sufferings signifies great Afflictions and from the Literal Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great Afflictions or Troubles are taken for and figurately called Baptism as Vossius shews Not every light Affliction is the Baptism of Afflictions but like that of David Psal 32. 6. He drew me out of deep Waters Hence great Afflictions are called Waves Thy Waves and thy Billows are gone over me Psal 42. 7. See Pool's Annotations on Mat. 20. 22. To be baptized is saith he to be dipped in water Metaphorically to be plunged in Afflictions So that neither of these Metaphorical Baptisms will do you any Service to justify your Tradition of sprinkling or pouring a little Water but contrariwise quite overthrows your pretended Baptism As to what you say in the next place of your three manner of ways of the Administration of Baptism in your first Chapter it doth not concern our present Purpose 't is true John the Baptist baptized into him that was to come so in that respect it differ'd from the Administration of it after the Death and Resurrection of our blessed Lord and no doubt from the Commission it appears Baptism was to be administred to the end of the World into the Name of the Father Son and holy Spirit and no other ways CHAP II. Containing some Remarks upon Mr. Owen's second Chapter AS to what you have wrote in your second Chapter about the Continuation of Water-Baptism in the Church until Christ's coming the second time or to the end of the World I approve generally of your Arguments and in that matter we are of your mind tho much more might be added to confirm that great Truth but pray Sir remember 't is Christ's Baptism of Believers which he only instituted that doth remain not Infants Baptism much less Infants Rantism which was neither instituted nor allowed by our blessed Lord. And because some of your Arguments for the Continuation of Baptism mentioned in your second Chapter tend to overthrow your Infant Baptism I shall make some Remarks upon them They are taken from your 4 th Proof you argue thus viz. Water Baptism is to continue in the Church if we consider the Ends of it 1. You say Christ hath ordained Baptism to be a Sign of our Repentance and therefore 't is called the Baptism of our Repentance Mark 1. 4. Repentance is a remaining Duty therefore the Baptism of Repentance is to remain Remark If Baptism be a siâ—n of Repentance to the Person baptized then the Person baptized ought to be a Person capable to repent and when baptized to have what is signified therein but Infants as such have not the Grace of Repentance when baptized so they are not capable to repent 2dly You say It is an Evidence of our Faith in Christ Mark 16. 16. Acts 8. 37 38. and therefore it is to remain as long as Faith is to remain on the Earth Remark If Baptism is an Evidence of our Faith in Christ then it must only belong to Believers How can it be an Evidence of Faith in Infants who are not capable to believe they know not the Object of Faith nor can they exert any Act of Faith It must be an Evidence to the Subject when baptized and so the Scriptures you cite hold forth He that believeth and is baptized shall be saved Mark 16. 16. it doth not say he that is baptized and believeth If thou believest with all thy Heart thou mayst Not if thou shalt believe hereafter but if thou dost believe now It appertains to such who have Faith when baptized and it evidences such a Faith to the Person nay Faith is required of them before they are to be baptized And so saith the Church of England 3dly You say It is the Bond of Holiness 1 Pet. 3. 21. the Apostle exhorts the Christians to be dead unto Sin and alive unto Righteousness There is a Virtue in the Ordinances of God answerable to
But they that despise and slight the Baptism of Infants despise neither the Baptism of John nor Christ because neither John nor our blessed Saviour commanded Infants to be baptized nor did they ever baptize one Child as we read of if you can prove they did do it we will say no more but will soon baptize our Children Thus I have done with all I thought necessary to remark or take notice of that is contained in your second Chapter CHAP. III. Shewing Baptizing is Dipping not sprinkling nor pouring a little Water SIR AS to what is contain'd in the second Chapter of your Book concerning the Continuation of Christ's Baptism of Water in the Church I shall say no more to that in that we agree and are one but we differ about what Baptism of Water is you would have it to be Sprinkling which indeed is not Baptism but Rantism for that you know is the Greek Word for Sprinkling 2. As also we differ about the true and proper Subjects of it according to our Saviour's Institution and since you begin with that you call the Manner or external Form of Administration of Baptism I shall follow you herein and shall first repeat your Words and then reply Thus you begin viz. Some judg that the whole Body ought to be dipped in Water and all other ways to be unlawful Others judg say you the sprinkling of Water on the Face of him that is baptiz'd to be sufficient especially in these cold Climates for even as in the other Sacrament of the Lord's Supper there is one Moâ—sel of Bread and one Spoonful of Wine sufficient for to signify the Spiritual Food that is had in Christ even so in the Sacrament of Baptism the sprinkling of a little Water on him that is baptized signifies the Virtue of the Blood of Christ as effectually as Rivers of Water I answer Certainly you cannot be ignorant of what many learned Pedo-baptists have said in Opposition to what you here speak for tho both the holy Sacraments are very significant of Christ's Sufferings and of those spiritual Benefits we receive from him yet they are of different Signification First The Sacrament of the Lord's-Supper holds forth in a lively Figure the breaking of Christ's Body and the pouring forth of his precious Blood and this indeed may as well he represented by a small quantity of Bread and Wine as by much yet a little Water will not serve in Baptism 1. Because ' â—is positively said that John was baptizing in Enon near Salim John 3. 23. because there was much Water there Certainly the Holy Ghost would not have given this as the Reason why John baptized near Enon viz. because there was much Water in that place if a little Water namely a Spoonful or two would have been sufficient or two or three Quarts It seems plainly deducible from this Text it cannot be administred with a little Water but contrariwise it doth require much Water Secondly Pray consider that as the Sacrament of the Lord's-Supper holds forth or represents symbolically the breaking of the Body of Christ and the shedding of his Blood and to that purpose it was in part instituted even so the Sacrament of Baptism holds forth in as lively Figure that our blessed Lord was dead buried and rose again and to this end this holy Ordinance was also instituted as also to shew forth our Death unto Sin and Vivification to Newness of Life as by and by shall be abundantly proved both from the holy Scriptures and a multitude of learned Men that hold Infant-Baptism therefore since a little Water cannot in this Ordinance represent Christ's Burial and Resurrection it follows directly that a little Water will not serve to baptize Persons in but that it must be administred in Rivers Ponds or places where there is much Water i. e. so much Water as that the Body may be buried or covered all over therein But to proceed you say Neither is dipping or sprinkling essential unto this Ordinance but washing with Water or putting Water on the Body for the word Baptism signifies in the Greek washing with Water as we cited say you from Heb. 9. 10. Answ I answer now you have given away your Cause at once or I am mistaken for if neither dipping nor sprinkling be essential unto this Ordinance but washing what is become of your Baptism Sir all dipping in Water is washing tho all washing is not dipping in that you hurt us not but your sprinkling is not washing If a Woman should sprinkle her foul Linen with a few drops of Water would that be deem'd a washing of them Again if Sprinkling be not essential to Baptism you have no Baptism at all take away the Body of a Tree and there is no Tree That thing can't be where the essential part of it is wanting And now that the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify dipping and such a washing as is by dipping we shall plainly shew evince and demonstrate and confirm it by such Arguments and Authors that no unprejudiced sober Person can any longer well remain doubtful about this matter and then we will examine your Objections I shall prove baptizing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not sprinkling nor pouring of Water upon the Body but dipping or plunging the Body all over in Water and that 1st From the proper literal and direct Signification of the Greek Word Baptizo and the Testimonies of Learned Men. 2dly From the Practice of Primitive Times 3dly From the Consideration of what is signified and represented in Baptism 4thly From those Typical Baptisms spoken of in the Scriptures 5thly From the nature of those Metaphorical Baptisms mentioned viz. the Baptism of the Spirit and that of Afflictions To proceed to prove the first Scapula and Stephens two as great Masters of the Greek Tongue as most we have do tell you in their Lexicons that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bapto signifies mergo immergo item tingo quod fit immergendo inficere imbuere viz. to dip plunge overwhelm put under cover over to dye in Colour which is done by plunging Grotius says it signifies to dip over Head and Ears Pasor an Immersion dipping or Submersion Vossius says it implies a washing the whole Body Mincaeus in his Dictionary saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Latin Baptismus in Dutch Doopsit or Doopen Baptismus or Baptism to dive or duck in Water and the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabal which the Septuagint or Seventy Interpreters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo to dip This Casaâ—bon saith was the right of way Baptizing that Persons were plunged into the Water which the very word Baptizo sufficiently demonstrates which as it does not extend so far as to sink down to the bottom to the hurt of the Person so it is not to swim upon the Superficies of the Water Baptism ought to be
i. e. dipping and the Text says they were baptized it follows they were dipped into the Water What you say about Ananias baptizing Paul and of Paul's baptizing the Jaylor proves nothing 't is meer stuff that deserves no Answer You say Paul was baptized in his Lodging when he was sick Answ It is not said he was sick nor that he was baptized in his Lodging read the Text again true 't is said after he was baptized he received Strength I have known multitudes of weak Persons baptized by dipping in frosty Weather in our cold Climate and never took any harm thereby We say Baptism is Dipping and among many other Reasons we argue it must needs be so administred because John the Baptist baptized in Jordan and in Enon near Salim because there was much Water there Mat. 3. 13. John 3. 23. You answer If some were baptized by dipping others were baptized by pouring Water on them as we proved say you before therefore both ways are lawful I answer 1. 'T is well our way of dipping is owned by you as lawful and a right way then do you and all others take heed how you speak against us who so administer the holy Ordinance of Baptism it appears we err not in so doing by your own Confesson 2. But whereas you say you have proved that some were in the Primitive Time baptized by pouring Water on them we have shewed your Proofs to be too short and invalid 3. The way of the Administration of Christ's sacred Ordinance was but one and the same in all the Churches of the Saints and if some were baptized by dipping and others by sprinkling or pouring Water upon them then the Ordinance must have different Significations which could not be answered on some Persons unless 〈◊〉 they were both dipped and sprinkled and had water poured upon them which is preposterous to imagine for such that were dipped or buried under the VVater were thereby made in Sign and Signification conformable to the Death Burial and Resurrection of Christ which we have so fully proved to be one great End of Baptism that it cannot be denâ—ed and such who were only sprinkled they were taught thereby the sprinkling of Christ's Blood and of the Spirit as you would have the Ordinance to signify without any ground from God's VVord Now how unlikely it is that both these ways were used this being considered I shall leave to all wise and considerate Persons to think upon You say in the next place That the Scripture doth not say in any place when they were baptized they were dipped If say you those that are against sprinkling say that they gather so much by Consequence from the fore-cited Scriptures they ought to remember their rejecting Scriptural Consequences when they are used by us for proving Infant-Baptism c. Answ If I had not a Learned Man to deal with I should not marvel Sir Is not Baptisin a Greek VVord VVhat difference between Baptism and Baptisma Is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek and is it not in English to dip VVhat need of Consequences here Had our Translators truly translated that word they must have render'd it as the Dutch have as I mentioned before viz. Ende Jesus gedoopt zijnde is ter-stont opgeklomen vit hit wter and when Jesus was dipp'd he came out of the Water Mat. 3. 16. and ver 6. Ende wierden van hemge doopt in de Jordan And were dipped of him in Jordan Hence the Dutch call John the Baptist John the Dooper John the Dipper As to your Consequences we always deny that they are genuine or naturally drawn from those Scriptures to which you refer But whereas you say we have nothing for dipping which is of the Essence of Baptism as we do affirm it is but Consequences it is too bold an Assertion not being true as by this time my honest Country men may see if they are impartial Persons They think say you that John baptized by dipping because he baptized in Jordan they can never prove that was the Cause for the Scripture doth not say what was the occasion why he baptized in Jordon Answ Sir look into your Greek Testament once again and read Mark 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Jordan VVould it be proper to say he sprinkled them or poured VVater on them into Jordan It is proper to say he dipped them into Jordan and that is Baptism and nothing else as it refers to Christ's Ordinance viz. a washing by dipping or plunging into Jordan or into the VVater 2. Tho the Scripture doth not say in so many words that that was the occasion of John's baptizing into Jordan Yet Sir remember and tremble at that Text John 3. 23. for there it is by the Holy Ghost given as the Reason why John baptized in Enon near Salim viz. because there was much Water there plainly denoting that a little VVater will not serve to administer holy Baptism but so much as will cover or bury the whole Body You add It being very doubtful whether those People that came unto him were dipped or plunged for there went out unto him Jerusalem and all Judea and all the Regions round about Jordan and were baptized by him We cannot judg you say that he baptized less than an hundred thousand Men and Women c. there were you say much more People in those Countries but it being impossible for him to dip or plunge so many Men in so short time of his Ministry which continued but three Years and of these three Years he lay in Prison half a Year so that he did neither preach or baptize but for two Years and a half Vid. Lightf vol. I. p. 234. If he had baptized fifty every day on these two Years and a half which is not probable he could do the whole you say is but forty five thousand six hundred and twenty five but he baptized much more which could not be done by dipping or plunging therefore it is reasonable for us you say to judg that he sprinkled or poured Water on them c. Answ As to what you say here it seems very strange to me that you should once imagine that John baptized all the People universally in Jerusalem and Judea without Exception Why did not you put in all the Infants too as well as Men and Women I had lately to do with one Mr. Exel who asserted that in a Treatise of his which with Shame enough to him I gave an Answer unto I am sorry you have no better Skill in Scripture-Rhetorick where frequently per Synecdochen vel totius vel partis a part is put for the whole or the whole for the part as 't is said God would have all Men to be saved i. e. some of all sorts and degrees as Kings Noble-Men Old Young Rich Poor c. So 't is said Christ when he was lifted up he would draw all Men unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 12. 32. Doth
signined and that Baptism was not ordained to be a Sign or Symbol of the sprinkling Christ's Blood but of his Death Burial and Resurrection It shall God assisting be further demonstrated Now let this be considered That as in the Lord's-Supper it is such a quantity of Bread and Wine that is to be used that may represent his Body broken and his Blood shed and as that Sacrament was appointed to that very end and purpose so in like manner we also say so much Water must be used as may represent the Death Burial and Resurrection of our blessed Saviour But one Mr. Burkitt a Pedo-baptist saith in his Treatise of Infant-Baptism That in the Sacraments it is not the quantity of Elements but the Significancy of them that ought to be attended to in Circumcision saith he it was not the quantity of Flesh cut off so much as the Signification of it c. and you seem to express your self to the same purpose Answ To which I returned him this Answer viz. There must be so much Bread and Wine in the Sacrament of the Lord's-Supper that may represent Christ's Body broken and so much Wine as may in Sign as well as Signification held forth the pouring forth of Christ's precious Blood or else the End of Christ is not answered in that Sacrament and so likewise must the Burial and Resurrection of Christ be in Sign as well as our Death to Sin and rising again to Newness of Life is represented in holy Baptism Should the People of Israel in Circumcision only have cut off a little bit of the Fore-skin of the Flesh and not round quite off or only have paired off the Nails of their Childrens Fingers with a little Skin with it would that have answered the Mind of God in that Rite or they have been born with in pleading it might as well answer Circumcision in Signification But the Vanity and Sinfulness of this Assertion of Mr. Burkitt's and yours will yet be now further laid open in this Chapter only there is one thing before I proceed on that I shall add a word or two unto as touching what you say concerning those Washings that were used under the Law which are called Baptisms which you say were done by sprinkling which is not true we utterly deny any of those Washings which are called Baptisms were either sprinkling or pouring of Water on them but total dipping of their whole Body And so the Reverend Mr. Ainsworth a Man very Learned in all Jewish Rites and Ceremonies affirms on Levit. 11. 31. see his Annotat. on that Text these are his words viz. All that are unclean whether Men or Vessels are not cleansed but by dipping or baptizing in Water and wheresoever the Law speaketh of washing a Man's Flesh or washing of Clothes for Uncleanness it is not but by dipping the whole Body therein And whether they be Men or Vessels there may not be any thing between them and the Water to keep them asunder as Clay Pitch or the like that cleaveth to the Body or Vessel if there be then saith he they are unclean and their washing profiteth them not He cites for this Maim Mikvaoeh c. 1. § 12. Sir what is become of your sprinkling of Cups Pots and Brazen Vessels among the Jews when 't is said they washed or baptized them it appears their way in washing was total dipping or else they were not clean And now to proceed to prove Christ's Baptism in Water is by Immersion by Dipping to represent in Sign his Death Burial and Resurrection and in Signification to hold forth our Death unto Sin and rising again to walk in Newness of Life who are baptized I shall add it in this place First From the Scripture Secondly By the Consent Agreement and Arguments of a Cloud of Witnesses both Antient Fathers and Modern Divines and worthy Protestant Writers 1. The first Scripture is Rom. 6. 3 4 5 6. Therefore we are buried with him in Baptism c. The Saints or whole Church of the Romans were to reckon themselves dead to Sin and bound to live no longer therein and that because by Baptism as in a lively Figure they held forth the same thing so that it appears Baptism hath a twofold Signification 1. There is in it when truly and rightly administred not only a Representation of Christ's Burial and Resurrection but 2. Also it signifies our Death unto Sin and our rising again to walk in Newness of Life and indeed the Apostle makes use of this as an Argument to press Newness of Life the thing signified in Baptism upon them all as if he should say As many of us as are baptized must know this that we are baptized into Christ's Death and therefore must die to Sin and live a new Life But we have all been baptized or buried with him in Baptism therefore must all of us die to Sin and live a new Life Our late Annotators on the place say thus He seems to allude to the manner of baptizing in those warm Countries which was say they to dip or plunge the Party baptized and as it were to bury him for a while under Water Cajetan upon the same Text says We are buried with Christ by Baptism unto Death by our burying he declares our Death by the Ceremony of Baptism because he that is the Party baptized is put under Water and by this carries a Similitude of him that was buried who was put under the Earth Now because none are buried but dead Men from this very thing that we are buried in Baptism we are assimilated to Christ buried or when he was buried The Assembly 〈◊〉 their Annotations on this Text of Scripture say likewise thus viz. In this Phrase the Apostle sâ—…s to allude to the antient manner of baptizing which 〈◊〉 to dip the Party baptized and as it were to bury them under Water for a while and then raise them up again out of it to represent the Burial of the old-Man and the Resurrection to Newness of Life The same saith Diodate Tilenus a great Protestant Writer speaks fully in this case Baptism saith he is the first Sacrament of the New Testament instituted by Christ in which there is an exact Analogy between the Sign and the Thing signified The outward Rite in Baptism is threefold 1. Immersion into the Water 2. Aciding under the Water 3. A Resurrection out of the Water The Form of Baptism viz. External and Essential is no other than an Analogical Proportion which the Signs keep with the Thing signified thereby For the Property of the Water washing away the Defilements of the Body does in a most sutable Similitude set forth the Efficacy of Christ's Blood in blotting out of Sin so dipping into the Water in a most lively Similitude sets forth the Mortification of the old Man and rising out of the Water the Vivification of the new Man The same plunging into the Water saith he holds forth to us that horrible Gulph of Divine
away the Filth of it Now says he and you to the same purpose the sprinkling of the Blood of Christ and the pouring forth of the holy Spirit upon the Infant are more fully and plainly represented by Baptism as administred by sprinkling than by dipping He says further That if the inward and spiritual Grace signified by Baptism be more lively represented by sprinkling than by dipping then surely sprinkling is not only lawful but more expedient than dipping but the inward and spiritual Grace signified by Baptism to wit the cleansing the Soul by the Grace and Spirit of Christ is more lively represented by sprinkling than by dipping therefore more expedient and accordingly we find Almighty God himself often expressing the Mercy of Sanctification by this Action Ezek. 36 25 Theu will I sprinkle clean Water upon you and ye shall be clean c. Ansew 1. To this I answer where the Thing signified is not the Sign is a nullity but your Thing signified in sprinkling VVater on the Face of an Infant viz. the holy Spirit and Graces of it does not appear in those Infants you so sprinkle Ergo Your Sign is a nullity If Grace was in them so much as in the Habit of it when they are grown up the Act and Fruits of the Spirit and Faith would shew themselves for Grace is an active and lively Principle where-ever it is infused 2. And I positively deny that the End and Use of Baptism is or can be represented by sprinkling or pouring of VVater but by what I have said and produced by the Testimony of the Scripture and almost all Learned Men both Antient Fathers and Modern Divines I have fully shewed the contrary 3. I thought the Sacrament of the Lord's-Supper had been instituted by Christ to signify the Effusion or pouring forth his precious Blood and not Baptism VVill you confound the Use and End of one Sacrament with the other to maintain your own Innovation and Abuse of Christ's holy Baptism 4. Might not the Jews who instead of making Altars of Gold or Stone made them Altars of Brick say that Altars of Brick might serve as well to answer the Use and End of burning Incense Nay may be they might say they had not the other to do it and therefore built their Altars of Brick But would this Pretence do No no what saith the Almighty God They provoke me continually to my Face Also might not others argue thus about the Sacrament of the Supper viz. VVhat need we have VVine If we use Mum or some other Red Liquor instead of the Fruit of the Grape it will answer the Use and End of that Sacrament as well as VVine O whither would this lead us 5. VVe utterly deny that Baptism was ordain'd or instituted by Christ to signify either the pouring forth of his Blood or the pouring forth of the holy Spirit and must tell you that you affirm what you please without any Proof from God's VVord But by the way let the Reader observe how you go from sprinkling to pouring VVater on the Face of Infants I question whether you ever do so or not but if you should that would be no more Christ's Baptism than sprinkling You are not to devise new Signs or Symbols of Spiritual Mysteries of which God speaks nothing in his VVord nor ever instituted to such Ends. I affirm he has appointed no Rite or Ordinance in the Gospel to represent the sprinkling or pouring forth of the holy Spirit The Papists have you know seven Sacraments and they tell us of the Use and End of them and how wonderfully significant they are and yet all the Use and Signification of them were the Contrivances of their own wicked Hearts And I must tell you that they prove what they do and say for their Sacraments as well as you do As to what you speak of pouring or sprinkling take what Tho. Aquinas most excellently hath said on this account It belongs to the Signifier says he to determine what Sign is to be used for the Signification But God it is who by things sensible signifies spiritual things in the Sacrament Christ hath ordained Baptism to be a Sign Symbol or lively Representation of his own Death Burial and Resurrection as I have proved and confirmed by a Cloud of Witnesses Will God endure or suffer Men think you to invent out of their own Brains new Signs and Symbols of Divine Gospel-Mysteries and then father them upon him and call them his Ordinances Nay more be so bold as to say these are more useful and answer better the End of God than those which he himself instituted For thus you and other Pedo-baptists speak of Sprinkling viz. 't is not only lawful but more expedient than Dipping And hereby you seem to teach God Wisdom or to magnify yours above his Be astonished O Heavens Be thou horribly amazed O Earth Were ever any Men thus bold before First You contrive a new Rite and new Significations of it which God never appointed to represent such things and then say 't is more expedient than Christ's Ordinance of dipping which was instituted by him for other Ends and Significations whereas the whole Body of all learned Men and Christians witness to and testify the contrary Pray take what Sir Norton Kâ—atchbul hath wrote in direct opposition to what you affirm Saith he Baptism which now saves us by Water speaking of the Text in 1 Pet. 3. 21. that is by the assistance of Water and is antitypical of the Ark of Noah does not signify the laying down the Filth of the Flesh but the Covenant of a good Conscience towards God while we are plunged in the Water which is to testify our Belief of the Resurrection of Jesus Christ so that there is a manifest Antithesis between these words by Water and by the Resurrection Nor is saith he the Elegancy of it displeasing As if he should say the Ark of Noah not the Flood was a Type of Baptism and Baptism was an Antitype of the Ark Not as if Baptism is a washing away of the Filth of the Flesh by Water wherein it answers not at all to the Ark but as it is the Covenant of a good Conscience towards God by the Resurrection of Christ in the belief of which Resurrection we are saved as they were saved by the Ark of Noah for the Ark and Baptism were both a Type and Figure of the Resurrection so that the proper End mark of Baptism ought not to be understood as if it were a Sign of the wishing away of Sin although it be thus oftentimes taken Metonymially in the New Testament and by the Fathers but a particular Signal of the Resurrection by Faith in the Resurrection of Christ of which Baptism is a lively and emphatical Figure as also was the Ark out of which Noâ—h returned as from a Sepulchre to a new Life and therefore not unaptly called by Philo the Captain of the new Creation and the Whale's Belly out
yet the grafting of a Person into Christ is represented by that Allusion or Metaphorical Expression Must the Sign and the Thing signified be all one and the same thing Thus we see in opposition to what you say in the close of your third Chapter that it is very plain and manifest that dipping is absolutely necessary and of the Essence of Baptism it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas Sir in all the New Testament where we read of sprinkling the Greek as I said before renders it rantizing not baptizing 〈◊〉 Christ has ordained Rantism to represent the sprinkling of his Blood or the sprinkling of his Spirit prove it we deny it and have sufficiently proved he has appointed Baptism to represent his Death Burial and Resurrection and that sprinkling is not baptizing But for a farther Satisfaction of the impartial Reader take a few Syllogistical Arguments Arg. 1. If Baptism was ordained to represent the Death Burial and Resurrection of Christ in a lively Figure then Sprinkling cannot be Christ's true Baptism But Baptism was ordained to represent the Death Burial and Resurrection of Christ in a lively Figure therefore Sprinkling cannot be Christ's true Baptism This Argument we have proved to be true in every part of it Arg. 2. If Baptism was appointed to hold forth or represent in a lively Figure the Person 's Death to Sin who is baptized or his present Regeneration not future and his rising again to walk in Newness of Life then Infants cannot be the Subjects thereof But Baptism was appointed to hold forth or represent in a lively Figure the Person 's Death to Sin who is baptized or his present Regeneration not future and his rising again to walk in Newness of Life Therefore Infants are not the Subjects thereof 4. There is yet one Proof further to make it yet clearer that Baptism is dipping or plunging and nothing else and that is taken from those Typical Baptisms spoken of in the holy Scripture 1. That of the Red Sea wherein the Fathers were buried as it were unto Moses in the Sea and under the Cloud See Pool's Annotations on the Place Others says he more properly think the Apostle uses this Term in regard of the great Analogy betwixt Baptism as it was used the Person going down into the Waters and being dipped in them and the Israelites going down into the Sea the great Receptable of Water tho the Water at that time was gathered on heaps on the other side of them yet they seemed buried in the Water as Persons seem'd buried in the Water were in that Age when they were baptized 2. The second Typical Baptism was that of Noah's Ark See Sir Norton Knatchbull whom I quoted before saith he Noah's Ark and Baptism were both a Type and Figure of the Resurrection not a Sign of the washing away of Sin tho so taken metonymically but a particular Signal of the Resurrection of Christ Of this again saith he is Baptism a lively and emphatical Figure as also was the Ark of Noah out of which he returned as from a Sepulchre From hence I infer this Argument following Arg. 3. If those Typical Baptisms spoken of in the Scriptures signified Immersion or an Overwhelming or a Burial then is Sprinkling no true Baptism But those Typical Baptisms c. did signify Immersion or an Overwhelming or a Burial Therefore Sprinkling is no true Baptism Again that Baptism is dipping or plunging or a being buried in the Water appears by those Metaphorical Baptisms we read of which are twofold 1st The Baptism of the Holy Spirit 2dly The Baptism of Afflictions 1st Saith John the Baptist I indeed baptize you with Water but he shall baptize you with the holy Spirit and Fire Now 't is not the sanctifying Gifts of the Spirit which every Godly Person receives that is the Baptism of the Spirit but as the Learned observe the miraculous Effusions of the holy Spirit like that at Pentecost Acts 1. 4 5. shall be baptized The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Casaubon is to dip or plunge c. in which Sense saith he the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost So that the Apostles might seem to have been plunged into it as in a large Fish-pond 'T is not a sprinkling of the Spirit that is the Baptism of the Spirit for so doubtless the Apostles had the Spirit before they were said to be baptized with it Oecumenius on Acts 2. saith A Wind filled the whole House that it seem'd like a Fish-pond because it was promised to the Apostles that they should be baptized with the Holy Ghost 2dly We read of the Baptism of Afflictions I have a Baptism to be baptized with and how am I straiâ—ned till it be accomplished From the literal Signification of the word baptizâ— immergo as I shewed before to plunge under overwhelm great Afflictions come to be called Baptism and signifies as Vossius shews not every light Affliction but like that of David Psal 32. 6. he drew me out of the deep Waters Hence great Afflictions are called Waves Thy Wazes and thy Billows are gone over me Psal 42. 7. 'T is spoken of Christ's Sufferings who was as it were drowned drenched or overwhelmed in Afflictions and Sufferings Every small Affliction is not the Baptism of Afflictions but great and deep Afflictions suffering even unto Blood and Death Pool's Annotations say to be baptized is to be dipped in Water metaphorically to be plunged in Afflictions I shall close this also with another Argument Arg. 4. If those Metaphorical Baptisms which we read of in God's Word as the Baptism of the Spirit and of Afflictions and Sufferings are taken from the literal and genuine Signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immergo which signifies to dip then sprinkling is not baptizing but the former is true Ergo sprinkling is not baptizing CHAP. V. Wherein Mr. Owen's Argument for Infant-Baptism taken from the Covenant God made with Abraham is examined and totally confuted SIR YOu in your fourth Chapter come to consider and enquire who are the proper Subjects of Baptism or who they are that ought to be baptiz'd And first you say that Baptism doth not belong to all Men but to the Faithful and their Seed He that believeth and is baptized shall be saved Mark 16. 16. When the Eunuch ask'd Philip See here is Water what doth hinder me to be baptized He answered If thou believest with all thy Heart thou mayst Acts 8. It is plain say you that Baptism belongeth to them that believe but say you how doth it appear that Baptism doth belong to the Seed of such that will appear you say 1. From God's Covenant 2. From Circumcision under the Law 3. From Christ's Command to baptize all Nations 4. Because they are holy 5. Because Christ blessed them 6. Because the Gentiles were ingrafted into the Privileges of the Jews 7.
no real but Typical Baptism 2. This Place proves not that Infants are the Subjects of Gospel Baptism 1. 'T is said all our Fathers were baptized but 't is nor said their Children were baptized unto Moses in the Sea and under the Cloud 2. But you intimate there were many Children with them as they passed through the Sea To which I answer so there were many wicked Men also all the Israelites were not godly Persons but many among them were prophane and ungodly People Besides there was a mixt People passed through the Sea with the Fathers also may be some of the Egyptians and others of other Nations and much Cattle also and these were all baptized as truly as were the little Children May we baptize such therefore we have as much ground from hence to baptize such as you have to baptize your Babes nay more ground if the Rain falling upon the Israelites was that which baptized them 't is a Question whether any Rain might fall on little Babes if it fell on their Parents for the Parents might cover them by holding some thing over their Heads and Bodies c. 3. The same Persons which the Apostle saith were baptized in the Sea and under the Cloud are also said to eat the same Spiritual Meat and to drink the same Spiritual Drink Now did not the Children partake of the Lord's Supper I mean that Typical Lord's Supper This Text therefore proves as strongly that you may give them the Lord's Supper as Baptism because they ate of the Manna that fell from Heaven and drank of the Water that came from the Rock 4. The design of the Apostle here is to forewarn the Saints at Corinth to take heed lest they fell as the Fathers fell in the Wilderness and to caution them the more effectually he shews them that the Fathers who fell not the Children in the Wilderness had like great Privileges with them viz. a Typical Baptism and also a Typical Lord's Supper Therefore nothing of this matter concerned their little Babes nor ours neither As to what you say of whole Housholds being baptized in the New Testament in this Chapter I shall refer my Answer to that Chapter of yours where you particularly insist upon that weak Argument You say the Parents and their Children were baptized by giving of the Law upon Mount Sinai Exod. 19. 10. Go to the People and sanctify them and let them wash their Clothes Now the washing of their Clothes and the washing of the Flesh went together Lev. 15. 5 6. wash his Clothes and wash himself in Water Being thus washed the Apostle saith that all the People entred into God's Covenant by Baptism Heb. 9. 19. For when Moses had spoken every Precept to the People according to the Law he took the Blood of Calves and of Goats with Water and sprinkled both the Book and the People The Apostle calls this Sprinkling Baptism Heb. 9. 10. divers Baptisms c. Answ I answer you have once already to your great Reproach and I fear contrary to the Light of your own Conscience asserted that which is false I appeal to you and all that can read the Greek whether that word in Heb. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers washings which I deny not may be read divers baptisms is the same word in Heb. 9. 19. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling the Book and all the People is it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speak and confess your Ignorance or else acknowledg your Sin in going about to deceive the People by making them believe that sprinkling is in Greek Baptism or baptizing For tho washing in Heb. 9. 10. is Baptism or baptizing yet in Heb. 9. 19. sprinkling both the Book and People you must needs know is in the Greek rantizing 2. And what tho these divers washings are called Baptisms I have shew'd once already from a Faithful and Learned Author namely Mr. Henry Ainsworth that all those Legal Washings were by total dipping of the whole Body Take his Words again on Levit. 11. 32. All that are unclean whether Men or Vessels are not cleansed but by dipping or baptizing in Water and wheresoever the Law speaketh of washing a Man's Flesh or washing of Clothes for Uncleanness it is by dipping the whole Body therein and whether they be Men or Vessels there may not be any thing between them and the Water to keep them asunder as Clay Pitch or the like that cleaveth to the Body or Vessel if there be then they are saith he unclean and their washing profiteth them not Maim Mikvaoth chap. 1. § 12 21. Take heed what you affirm for the future This Man you and all know was well acquainted with Jewish Rites and Ceremonies and what can be a more full Confutation of what you affirm of Jewish Washings or Baptisms But where we read of sprinkling of Blood and Water 't is not baptizing unless baptizing and rantizing be both one and the same Word and Thing which we utterly deny 3. What tho the People were washed even all the whole Congregation Was not that a Typical Church and did it not typify that all true Believers must be washed in the Blood of Christ in Justification and also washed by the Holy Spirit in Sanctification These Things were held forth thereby and not Baptism You would make one thing that is a Figure or Shadow a Type of another thing that is also it self but a Shadow or Figure for Baptism signifies Christ's Death Burial and Resurrection and our Death unto Sin and Viâ—ification to a new Life But those Types were Shadows of good things to come even of Christ he was the Substance of them all they must I say prefigure a Substance not a Shadow 4. In a word all your labour is here lost about those divers Legal Baptisms and Rites under the Old Testament and of Children being in that Covenant because they were all Types even that all the Elect or all that believe in Christ should be washed in Christ's Blood or have his Blood sprinkled upon them and be sanctified by his Spirit Also it was a legal external and Typical Covenant and an external Typical Church holding forth the true Spiritual Gospel-Church and that like as Circumcision and those divers washings did belong to the whole House of Israel whether Godly or not So all the true Israel under the Gospel Dispensation should have the Substance and Anti-type of them and when any have attained to Faith in Christ and have what is signified in Baptism then and not till then they ought to be baptized but this not simply because they are in Covenant or have the thing signified in Baptism but because of the express and positive Command of Christ I say again nothing can give being to an Ordinance that wholly depends on a meer positive Rite but the express Will and Command of the Law-giver To conclude with this I infer 1. From the whole in Opposition to what