the Apostles and first â—â—â—isters of Christ pursuant to that Commission And 〈◊〉 these in their Order 1st Therefore let us examine who they were that John 〈◊〉 admit to his Baptism The first Syllable we read of its being practised is in 〈◊〉 3. by John the Dipper so called by the Evangelist 〈◊〉 Eminentiae as being the Beginner of that Holy Ordinance where we have an Account in Ver. 2. what Doâ—â—â—ne he preached before he baptized Repent ye for the â—â—â—â—dom of Heaven is at hand And in ver 5. Then went out 〈◊〉 Jerusalem and all Judea and all the Region round aâ—â—â— Jordan Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were plunged of him into Jordan confessing their Sins 〈◊〉 Hebrew word also is Vaitabelu and were dipped c. Upon this I shall observe some things and so pass it 1. That those he baptized were Adult Persons and 〈◊〉 Infants for they went out to him 2. That they were penitent Persons such that confesâ—â—â— their Sins 3. That no others were admitted to his Baptism For in ver 7. it 's said But when he saw many of the Pâ—â—risees and Sadduces come to his Baptism he said unto the◠〈◊〉 Generation of Vipers who hath warned you to flee from 〈◊〉 Wrath to come Bring forth therefore Fruits meet for Repent 4. That no Birth-Privileges will entitle any Person 〈◊〉 that Holy Ordinance without Repentance For the Baptist tells them in ver 9. Think not to 〈◊〉 within your selves We have Abraham to our Father 〈◊〉 in ver 10. now also the Ax is laid to the Root of the Trâ—â— therefore every Tree i. e. every Person which bringeth 〈◊〉 forth good Fruit is hewen down and cast into the Fire And to inform them more fully of the Nature of 〈◊〉 Commission and the Qualifications of the Subjects 〈◊〉 further saith I indeed baptize you with Water unto or 〈◊〉 the Original hath it upon Repentance Which agrees most exactly with the Design of Joâ—â— Ministry he being to make ready a People prepared 〈◊〉 the Lord Repentance being a necessary Qualification without which they could not be admitted thereunto But some may query How I prove they were to believe as well as repent I answer in the words of the Apostle Paul Acts 19. â—â— John verily did baptize with the Baptism of Repentance sayâ—â— unto the People That they should believe on him which shoâ—â—â— come after him that is on Christ Jesus From all which it appears beyond dispute That 〈◊〉 little Infants were the Subjects of John's Baptism For 1. They could not come from Jerusalem to the Riverâ—â— Jordan and desire to be baptized 2. Nor could they confess their Sins 3. Nor yet be able to understand his Preaching with 〈◊〉 Nature and Design of his Baptism 4. Nor lastly could they be expected to bring foâ—â—â— Fruits worthy amendment of Life All which agrees only to Adult Persons they can â—â—pent they can believe in Christ they can confess thâ—â— sinful Deeds and come to tender themselves for Baptism as all those did whom John baptized which things â—â—tle Infants are not capable to perform Therefore Petent Believers and not Infants were the right and oâ— proper Subject of John's Baptism 2ly I shall consider the grand Commission of our Lord Mat. 28.18 19 20. And Jesus came and spake unto them â—â—ing All Power is given to me in Heaven and in Earth Go 〈◊〉 therefore and teach all Nations baptizing them in the Name of 〈◊〉 Father and of the Son and of the Holy Ghost Teaching 〈◊〉 to observe all things whatsoever I have commanded you â—â—â—o I am with you alway even unto the End of the World â—â—em That the Gospel of Matthew was written in Hebrew 〈◊〉 I have touched above I find it to be the Opinion of â—â—â—ers Men eminently Learned And among others Hieâ—â—â— in the Life of this Evangelist saith Mâ—tthaeus qui 〈◊〉 Levi ex publicano Apostolos primus in Judaea propter eos qui 〈◊〉 Circumcisione credidernt Evangelium Christi Hebraicis literis â—â—â—bisque composuit And further notes In quo animadvertenâ—â—â— quod ubicumque Evangelista sive ex persona sua sive ex â—â—â—â—ona Domini Salvatoris veteris Scripturae testimoniis utitur 〈◊〉 sequatur Septuaginta translatorum autoritatem sed Hebraicis Here you see he tells us That the Gospel of Christ 〈◊〉 Matthew for the sake of those of the Circumcision 〈◊〉 believed was written in Hebrew Words and Hebrew â—â—â—ters And that he every-where in his Quotations out 〈◊〉 the Old Testament followed the Hebrew and not the â—â—â—pâ—uagint Translation In Mr. William Robertson's Hebrew New Testament I 〈◊〉 these words between the 18th and 19th Verses which do not find in any Greek Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as my Father hath sent me even so also I send you Go 〈◊〉 therefore c. I pray observe in what a solemn manner our Saviour beâ—â—â—â—s this Commission 1. By declaring his own Authority All Power in Heaven 〈◊〉 Earth is given to me 2. The Fulness of that Authority he gave to his Apoâ—â—â—es As the Father hath sent me even so also I send you He then comes to give forth the Commission it self as in 〈◊〉 19th and 20th Verses The first thing in this Commission is this Christ commands them to make Disciples by their Ministry The Word that is translated Teach is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velamedu it signifies to make Disciples by teaching for the Root is Lamad he learned And from thence is formed the Heemantique Noun Talmid a Scholar or Disciple one that hath learned The plain meaning therefore is That they were first to make Disciples by their Ministry and after that to baptize them If we also examine the Greek Copy we shall find it to agree with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word upon which the whole Stress of the Argument depends is Matheteusate which signifies to make Disciples The Learned render Mathetes a Scholar a Disciple and Matheteuo to be a Scholar or Disciple And upon this word in this place the Greek Lexicon renders it to make Disciples But if Mr. James will not believe our Lexicographers I can give him the Opinion of all the Translators of the New Testament for it who have rendred it so in a multitude of Places and so far as I have found in every place where the word is used except only in this Commission and here for some Reason best known to themselves instead of Disciples they have only rendred it Teach And that which is most remarkable they have five times in this Chapter rendred it Disciples till they came to the 19th Verse and there only it must be rendred teach as in ver 7 8 9 13 and 16. And in John 4.1 2. Jesus made and baptized more Disciples than John but his Disciples in both which the same word is used And I pray observe the Order of the words They were first made Disciples and afterwards baptized as a prerequisite to fit
overwhelming the Person in Water II. That true penitent Believers are the right Subject of Baptism III. That the Ordinance of Baptism is now in being and is to continue to the End of this World I. I shall shew that Baptism must be administred by Dipping c. if we consider these four things 1. The Etymology or Signification of the Word the Holy Spirit uses to express it by 2. Those Metaphors used in Holy Scripture to represent it to our Understanding 3. From the Practice of the first Baptizers 4. From the grand Commission of our Saviour Mat. 28.19 1. From the Etymology or Signification of the Word The word Baptism is from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dipt Baptisma a Dipping from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bapto to dip plunge or drown It implieth the washing of the whole Body 〈◊〉 even such a washing as is used in Bucks where Linen iâ— plunged and dipt For the native and proper signification of it is to dip into Water or to plunge under Water see Leigh's Critica Sacra It is a Metaphor taken from the use of the Dyers Vat 〈◊〉 and is such a Dipping by which the Cloth put into it is dyed and not a bare washing only from whence cometh Baptism Zepperus de Sacramentis saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism 〈◊〉 vocis notationem attendere velimus vocabulum Baptismi mersionem significat in aquam c. If we will attend to the Notation of the word Baptism it signifies to dip into Water 〈◊〉 or the Act it self of Dipping and Washing From hence therefore and from the Etymology of the Word it self iâ— doth appear what was the Custom of administring Baptism from the beginning Whereas now saith he we â—â—â—â—ther use Rantism viz. Sprinkling in the stead of Baptism which is Dipping Alstedius in his Lexicon Theologicum printed Anno 1612. 〈◊〉 310. saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tingere lavare inficere unde deductum aliud verâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intingere immergere maximè quidem aquâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum significat immergere non lavare nisi 〈◊〉 unsequenti From whence it may plainly be seen that this Learned â—â—â—â—hor doth assert That Baptism is to dip plunge or 〈◊〉 whelm the Person baptized in Water And that its â—â—â—â—per signification is to dip or dye and not to wash but â—â—â—â—y by Consequence For which he cites for his Authoâ—â—â—â— both Plutarch and Nazianzen as may be seen at large 〈◊〉 the Book it self Besides this is so well known that every School-boy in 〈◊〉 Greek-Grammar can tell you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bapto is â—â—â—â—re rendred mergo immergo to dip to plunge or overwhelm â—lso in a Greek Lexicon published and recommended to 〈◊〉 for the encrease of Knowledg by Joseph Caryll George Cokayne Ralph Vening William Dell Matthew Barker William Adderly Matthew Mead and Henry Jessey â—â—ey tell us that the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip â—â—â—â—ge or drown And in the Passive Voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be plunged or overwhelmed And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plunge to overwhelm to baptize to dip And in 〈◊〉 Passive Voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be plunged to be baptized or dipped In Clavis Graecae Linguae printed at London Anno 1640. 〈◊〉 is thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mergo tingo to dip 〈◊〉 dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mersio to drown and thereâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often rendred to dip into to drown 〈◊〉 from thence the Latins use mersus à mergo drowned â—â—â—â—ered or over whelmed with Water And therefore it â—â—â—sed in the New Testament for that Holy Ordinance of Baptism it being performed by dipping the whole Body of the Person baptized under Water The Learned Robertson my singular good Friend in his Thesaurus Graecae Linguae saith Baptizo mergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intingo mergo to dye to dip plunge c. Hence saith he is Baptizo which signifies the same As also Baptismos Baptisma c. But the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rantizo he saith is aspergo to sprinkle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rontismos Aspersio Sprinkling So that you may eaâ—â—ly 〈…〉 is as much difference betwint these two Greek 〈…〉 Baptismos and Rantismos in Greek as there is betwixt these 〈◊〉 words Dipping and Sprinkling in English and therefore surely not to be conceived to be syâ—â—â—imous so as to signity the same thing I now presume from what hath been said that if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and its Derivatives are used in all places in the New Testament where this Ordinance of Baptism is spoken of Then it will follow by an unavoidable Consequence that Dipping is the right manner of Baptizing and that Sprinkling is not Baptizing That it is so will evidently appear from an Enumeration of Particulars I will instance in some of the principal when I come to shew you what was the Practice of the first Baptizers But of that in its proper place I now come to treat of the second Particular under this Head viz. Dipping the Persons baptized into Water appears to be the right way of administring this Ordinance if we consider the Metaphors used in Holy Scripture 〈◊〉 express it by There are two I shall chiefly insist upon 1. A Burial 2. A Resurrection We are to consider that our Lord Jesus Christ hath noâ— burdened us under the Gospel with a multitude of Ceremonies as it was in that Oeconomy of the Jews under the Legal Dispensation But only with some few and those very significant this being a more spiritual Dispensation As therefore the Holy Supper of our Lord in the breaking of the Bread signifies the breaking of his Body and the pouring out of the Wine the shedding of his most precious Blood and both of these in conjunction his Death 1 Cor. 11.26 For as often as you eat this Bread and drive this Cup ye do shew forth the Lord's Death till he come Even so Holy Baptism doth shew forth his Burial and direction Rom. 6.4 Therefore we are buried with him baptism into Death that like as Christ was raised up from Dead to the Glory of the Father even so we also should walk â—â—â—ess of Life â—ow consider the Metaphor when Men are dead we 〈◊〉 them by covering the whole Body under Ground 〈◊〉 not by scattering or sprinkling a little Dust or Earth 〈◊〉 their Faces only â—prinkling you know hath no resemblance to Buâ—â—â— but dipping or plunging the whole Body under Waâ—â—â— is a most express and lively representation thereof But perhaps Humane Testimonies will please you and 〈◊〉 Pastor better than Divine And therefore I shall 〈◊〉 you the Opinion of some Learned Bishops to corroborate what I say who may be supposed to understand 〈◊〉 Original as well as Mr. James The late
the whole Body under Water therefore much Water was necessary thereunto without which 〈◊〉 Act of Baptizing could not be performed Now altho T. J. hath trampled upon our Reasons offered in justification of this Practice I hope he will not make so bold with the Spirit 's Testimony as to contradict the Reason he hath given in the Text under Consideration Thus you see that John who was the first Baptizers and sent of God to dip Persons in Water as the beginning of the Gospel and to prepare Christ's Way before him 〈◊〉 Joh. 1.33 He that sent me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip plunge 〈◊〉 overwhelm in Water meaning God the Father Where ever there is mention made of his Baptizing the same Words are used either Bapto or its derivatives If we observe what is said of our Saviour's Baptizing tho Jesus himself did not baptize in his own Person but by his Disciples in every place the same Word 〈◊〉 used as John 3.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also John 4.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which all signify to dip to be dipped c. To proceed to the Practice of the Apostles and chief Ministers of the Gospel after our Lord's Resurrection we shall find the same Word used as above in every place where there is mention made of their Baptizing The first Instance is in Acts 2.41 Then they that gladly â—â—â—ved his Word were baptized the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Acts 8.12 it is also from the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were dipped both Men and Women And in Acts 8.38 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he dipped him It is here to be observed that the Administrator Phiâ—â—â— as well as the Eunuch went both down into the Water which had been needless if Sprinkling would have serâ—â—d the â—â—rn And when they came there it 's said He â—â—â—â—zed him i. e. dipt him And then it 's further said â—â—â—y came up out of the Water not from the Side or Surface 〈◊〉 it as Mr. James would insinuate by distinguishing beâ—â—een from and out of for here it is said expresly they 〈◊〉 up out of the Water Also in Acts 10.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dipped c. To be short There is you see an Account that John the â—â—ptist Christ by his Disciples when upon Earth and 〈◊〉 Apostles after his Resurrection did all of them practise 〈◊〉 Holy Ordinance of Baptism by dipping or plunging 〈◊〉 Persons baptized into the Water I will add to this the Testimony of Mr. Dan. Rogers None of old were wont to be sprinkled And saith he I confess my self unconvinced by demonstration of Scripture for Infants sprinkling And further in his Treatise of the two Sacraments Part 1. Chap. 5. he hath these words It ought to be the Church's Part to cleave to the Institution which is Dipping And that he betrays the Church whose Officer he is to a disordered Error if he cleave not to the Institution which is to dip And this leads me to the 4th Particular namely That 〈◊〉 will appear that Dipping is the right way of Baptizing 〈◊〉 we consider that grand Commission of our Saviour Mat. 28.19 the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip And being given here by way of Precept it is Dipping them But seeing I have already explained the signification of the Greek words by which Baptism is signified even to tediousness both to my self and you I shall insist no longer upon it As also because I am of Opinion that the Gospel of Matthew was written in Hebrew according to Jerom's Testimony and the Opinion I think of most Learned Men. I shall therefore give you the words so far as they concern our Purpose under this Head as they are in that Language in which I am sure it was spoken if not written It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vetabelu Otam and dip ye them The Root is Tabal which is the third Person Singular in the Preterperfect Tense and signifies he dipped And is so rendred in many places in Holy Scripture particularly in 2 Kings 5.15 where speaking of Naaman the Syrian it is said He dipped himself in Jordan seven times and was clean In Mat. 3.6 you have the same Word again in the Passive Voice which must be rendred in English and were dipped of him in Jordan And in Ver. 16. you have the same Root again as it is there applied to our Saviour And Jesus when he was dipped went up straightway out of the Water Also in John 3.22 23. the same Word is used And in John 4.1 2. it is the same in that Hebrew New Testament of Mr. Robertson's who was certainly one of the most Learned Hebricians our Age hath afforded I might add to this the Testimony of the Dutch Translators who call John the Baptist Johannes de Dooper John the Dipper and in this Commission de selve dopende dipping them And if our Translators had generally where that Word had occurred turned it into English as they have into Dutch they had saved me and others the trouble Now if all this will not suffice I know not what will However I will make Mr. James one generous Offer That if he can shew me where our Translators have in any one place rendred Baptizo to sprinkle or è contra have rendred Rantizo to dip in the New Testament I will grant him the Cause And I do hope if he cannot do it he will own that we are in the right O what a Tyrant Custom is that dares stand up and contradict a thing that is so evident in it self so agreeable to the Reason of the Ordinance to the Etymology of the Word and that from the Pens of our Adversaries and to the use of the Phrase and Expression in Holy Scripture to the Commission of our Lord to the Doctrine and Practice of the first Baptizers both before and after our Saviour's Resurrection and the manner of planting the Primitive Churches Notwithstanding all this I say Custom in a wrong â—ay makes Men bold to oppose the right Way altho â—â—ey acknowledg it is the best In things civil and indifferent I can be content that â—â—stom should be my Guide but not in the Matter of â—â—dinances and things Sacred the Rule of which lies in 〈◊〉 Institution which we are strictly to observe and is 〈◊〉 in the Power of our Liberty or Choice either to use 〈◊〉 refuse For that Blessing which attends the Use thereâ—â—â—â— is annexed unto our Conformity to the Rule and Instiâ—â—â—ion see Mat. 28.20 But to proceed to the second General Head II. That true Penitent Believers are the right Subject of Baptism I shall make it good by doing these three things 1st By examining who John the Baptist who was the 〈◊〉 Baptizer did admit to his Baptism 2ly Who our Saviour commanded to be baptized in 〈◊〉 grand Commission Mat. 28. â—ly Who it was practised upon by