in the water to dip to overwhelme to plunge so mergere aliquem sub aequore or in undis to drowne them so Chamier sayes that immersion expresses the force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies also tingo to dye or coulour quod fit immergendo which is done by dipping into the coulour overwhelming and drowning in it So Walleus a learned Professour of these partes sayes that the antient Latines expressed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per tinctionem inundationem inundatio is an overflowing This therefore is the proper and naturall force of the word wee will see in the next place what aspect the Scripture beares in severall passages to the acceptance of the word in this sence First in the story of Christs baptisme the greatest and fayrest example of the kind as ye read it Mat. 3.13 Then cometh Iesus from Galilee to Iordan unto Iohn to be baptized of him yee see he went to Iohn who baptized in the river Iordan a place proper for immersion dipping where at last hee was baptized that is dipt or plundged in the vvater for so ye have it vers 16. He vvent up straightvvay out of the vvater that is as the word is translated generally hee ascended out of the vvater Novv if any one saith Maldonat aske vvhy the Euangelists use the vvord rather of ascending then goeing out they seeme to be ignorant that the earth is higher then the rivers so as Christ ascended or went up out of the water in the which he had bene dipt or drown'd Lucas Brugensis upon the place sayes this Christ ascended upon the land for he had discended into the river after the manner of others that vvere baptized as deepe as his thighes or his navell for the rest of his body sayes he vvas dipt by Iohn not sprinkled onely vvith vvater Others have thought that it was the custome of Iohn to hold the people up to the neck in water till they confest their sinnes The learned Cajetan upon the place sayes Christ ascended out of the vvater therefore Christ vvas baptized by Iohn not by sprinkling nor by povvring vvater upon him but by immersion that is by dipping or plunging in the vvater Besides the evidence of the thing many more testimonies might be brought to this purpose of men that for the present content themselves with sprinkling for their infant baptisme but these shall suffice The next place we shall consider shall be that of Iohn 3.23 And Iohn vvas baptizing in Aenon neere to Salim because there vvas much vvater there The reason why he pitcht upon this place is given because there vvas much vvater there which was not ever found in that country much water was needfull to his Baptisme Piscator upon the place sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many rivers as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number signified the river Iordan this sayes he is mentioned to signifie the Ceremony of Baptisme vvhich Iohn used immergens scil totum corpus hominis in fluvio stantis dipping or plundging the vvhole body of the man standing in the river vvhence saith he Christ baptized of Iohn in Iordan is said to ascend out of the vvater Mat. 3. the same manner Philip observed Acts 8.38 And in his observations upō the place sayes that the antient manner of Baptisme vvas that the vvhole body vvas plundged into the vvater thence dravvn out againe the one signifying the mortification of the old man and the other the vivification of the nevv as Rom. 6.3.4 thus Piscator Cornelius a Lapide upon the place From hence saith he you may gather that Iohn so baptized as hee vvasht not onely the head in vvater for a little vvater vvould have served for that but the vvhole body Many Authors might be quoted for this purpose but the place speaks so clearly for it self that I shall adde to what I have said already onely the judgement of Calvin upon these words From this place saith he you may gather that Iohn Christ administred baptisme by plundging the vvhole body into the vvater although he adds also his opinion Yee need not be much carefull saith he of the outvvard Ceremony so it agree vvith the spirituall truth and the ordinance and rule of our Lord and so say I also You see what light this place affoords to the clearing of the primitive practise for dipping or plundging in baptisme The third place we will examine shall be that of Acts 8.36.37 c. where you have the story of the baptizing of the Eunuch by Philip As they vvent on their vvay they came unto a certain vvater the Eunuch said See here is vvater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Piscator interprets it fluvium vel amnem vel stagnum some river or a poole or ponde after this discovery of a fit place for Baptisme the Eunuch desires it and Philip having taken an account of his faith which was to give him his qualificatiō for that ordinance it is said in the 38. verse that they vvent both dovvne into the vvater So Beza translates it Descenderunt ambo in aquam they descended both into the vvater So the French Descendirent enl'eau as Deodat and the baptisme being done vers 39. they came up out of the vvater in the which they had bene before So Beza Quum autem ascendissent ex aqua vvhen they had ascended out of the vvater the French Quand ils furent remontez hors de l'eau vvhen they vvere remounted or ascended out of the vvater all which expresse not a going to the water onely as some would have it but a going downe into the water for Baptisme and a coming out of it againe Lorinus upon the words quotes Carthusianus saying Eunuchus magnam familiam habuit nec tamencoram illis se nudare ac lavari erubuit dum coram Deo de proprijs verecundabatur peccatis The Eunuch had a great family and yet hee blusht not before them to make himself naked and to be vvasht vvhilst he vvas ashamed of his sinnes before God By which saith Lorinus they are confounded that reverence and feare the presence of men more then God And adds also That this discent going dovvne signified by all meanes immersion that is plundging or dipping and it is probable that by vvhat meanes it most conveniently could vvas most expresly vvashing the Eunuch vvas baptized There will not need to be said more to this place I shall onely conclude it with the words of Calvin as I did the other which I am inforced to give you in his french because his latine edition is not by me Nous voyons icy qu'elle faconles anciens avoyent d'administrer le Baptesme car ils plongeoyent tout le corps dedans l'eau L'usage est maintenant que le Ministre jette quelques gouttes d'eau seulement sur le corps ou sur le teste VVe see here sayes Calvin upon the place vvhat fashion the antients had to administer Baptisme
figure of things to come so when Cornelius and his companie were baptized the holy Ghost fell upon them as that to which the seale immediately was to be set Act. 10.47.48 But the most illustrious sealing of all others was as it became it to be in our head Iesus Christ when he was baptized Matth. 3.16.17 And Iesus vvhen hee vvas baptized vvent up straightvvay out of the vvater and lo the heavens vvere opened unto him and he savv the Spirit of God descending like a dove and lighting upon him and lo a voyce from heaven saying This is my beloved Son in vvhom I am vvell pleased There the whole Trinity appeared to make the Triumph and ratify that affaire never any ordinance was graced with such a presence And as Baptisme is a visible seale to our faith so here the Trinity in whose name wee are baptized made themselves visible together the Father by a voyce the Son in his body the Holy Ghost like a birde First there was the Heavens opened but to him so are the words Marke 10. it s said hee savv the heavens opened or cloven or rent that is hee saw a cleaving or rending some great Hiatus now this was for Christ himself for it was as Luke saies as he vvas praying Luke 3.21 which was that so the voyce the spirit might be knowne to come from heaven it being a great evidence of the presence of God there Then hee saw the spirit like a dove lighting upon him as the multitude in the Acts saw the spirit as it were in cloven tongues like sire the spirit tooke upon him the shape of a dove and rested and abode on him that sealing spirit that seales us all sealed Christ and abode with him for so sayes Iohn Vpon vvhom thou seest the spirit descending and abiding that is hee And then there came a voyce and that admirable and considerable this represented God the Father to his eare as the dove represented the spirit to his eye so while the spirit sate upō his head the Father spake from heaven the great sealing word This is my vvellbeloved Sonne in vvhom I am vvell pleased This that is this man Iesus whom I shew and point out by my spirits abiding upon him Is this is hee whom I have promised now ye have him or thou art speaking to Christ my Sonne wee cannot be sealed to such a Sonneship in all respects wee are adopted children hee was the naturall and proper Sonne the only begottē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that beloved many are beloved but hee was onely beloved as onely begotten we are sonnes because wee are beloved but hee was loved because hee was a Sonne In vvhom not in any other who ever he be unles by this One I am vvell pleased In whom I am cōtented in whom my minde rests that is who onely and singularly pleaseth me and in whom there is nothing that displeaseth mee therefore I delight wholly in him and rest in him so as every thing will be acceptable to me that hee doth by whom I shall be pleased with others by whom others may please me for the Father here intimates that his love so rests in Christ as it deffuseth it self to others so as beholding him he puts of all offence and anger towards others whom hee beholds in him opposing him to every thing All these things were to his person but respected also his office which was unseparable from his person Therefore first to him the heavens opened whose office it was to opē heaven and to make an entry for us thither againe to open heaven and to draw downe the great misteries of it to us the doctrine of the Trinitie was here declared and truth came by him also what he had seene of the Father that he revealed Secondly the spirit came in the shape of a dove as to seale us before so to shew that hee should converse here up and downe in a dovelike manner should have neither weapons without nor gaule within to offend withall although his condition was not greatly to please therefore such passages as these fell sometimes from him Learne of me that I am meeke and lovvly Yee knovv not of vvhat spirit you are This abiding and this use of the spirit is that prophecied of him Esay 61.1 2. The spirit of the Lord God is upon me because the Lord hath anoynted me to preach good tidings unto the meeke hee hath sent me to bind up the broaken hearted to proclaime liberty to the captives and the opening of the prison to them that are bound To proclaime the acceptable yeare of the Lord and to comfort all that mourne and hee was to be filled with the spirit that it might descend upon us his members and that we might be baptized with the holy Ghost Thirdly for the voyce This is my beloved Sonne in vvhom I am vvell pleased it was then the office of Christ to execute and manifest the wellpleasing of God in himself to the redeeming reconciling and renewing of the world that should beleeve in him and the restoring of all things This is that expression that is to be opposed to that other Gen. 6.7 It repents me that I have made man God can never repent him more that he hath made man when hee is so well pleased in the man Christ Iesus so aboundantly satisfied contented and in him with all his This Baptisme of our Saviour was the Epoche or terme whence they reckoned Acts 1.22 c. Beginning from the Baptisme of Iohn unto that same day that he vvas taken up from us I have beene the larger in opening this illustrious tipe of Baptismall sealing that the nature and way of it may be seene in the highest patterne Wee shall be sealed also with our difference of younger brothers the heavens in Baptisme opens upon us and the Father the Sonne Holy Ghost who are visibly present here are present also to our sealing and ready to give us the same witnesse but with its distinction as before this is my beloved Sonne in vvhom I am vvell pleased and as wee are then visibly united to Christ who sanctifies this ordinance for us so the spirit is ready to seale us up and God by the spirit to witnes every good thing to us let us therefore put a valew and a price upon this ordinance more then wee have done and after being once baptized into Christ let us know and be assured that we have a right to what hee hath and to what he had to what he is for what ever he was or is as Mediator hee is for us with the great difference of elder brother and having that in his owne right which wee have in his and therefore the sealing of his Baptisme belongeth also to our baptisme as his dying and rising againe doth to us who dye and rise againe with him in Baptisme To add a word or two of the seale Paul hath two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉
the thing For Scripture rule ye have Teach all nations and baptize them Mat. 28.19 make disciples and baptize Marke 16.16 Hee that beleeveth and is baptized shall be saved You see here the ranke of Baptisme immediately after teaching after beleeving it holds the first place of ordinances properly Christian ye may see it againe in the rule in Peters preaching Repent and be baptized Acts 2.38 which was instantly put in practise which is our second head of proofe namely Scripture example for they that gladly received his vvord vvere presently baptized to the number of three thousand ver 41. after which they continued constantly in the liturgicall vvorkes of the Apostles doctrine and breaking bread in prayer ver 42. In the example of the Eunuch you have the same assoone as ever Iesus was preached and hee discovered water vvhat hinders me saith he to he baptized nothing saith Philip if thou hast faith so he was instantly baptized Acts 8.38 The like ye have of Cornelius who upon the first preaching of Christ before the assembly was dissolved was baptized he and his Acts 10.48 The like you have of the Iaylor Act. 16. to whom at midnight being astonished by a miraculous action the vvord vvas preacht and to all in his house and he and all his beleeving vvere forthvvith all of them baptized Here was no losse of time and for the order it was after faith and before any other administration more examples might be brought of this kind out of which that which I conclude is the order and time of Baptisme namely the next ordinance to beleeving not but that I would have fit time allowed for the tryall of faith wherein to be sure the Apostles were not negligent of their duty For the primitive times wee can have no better instances then what we heare of the Catechuminy who were excluded not onely from the Eucharist but from the very sight thereof and therefore after the word Sancta Sanctis they went out not because they were without faith for there were two sorts audientes competentes or electi the first were beginners which heard sermons had a desire to Christ the other were such as desired Baptisme and had given up their names for it as Austin mentions in libro de cura pro mortui cap. 12. and others also Now these were supposed to have faith and wayted onely a fit time for the administration of Baptisme during which time they were farre enough from being admitted to the Lords Supper though beleevers judged but on the other side assoone as ever they were baptized they had Baptisme confirmation or laying on of hands and the Lords Supper on the same day And of this the Fathers give a reason In all respects the order of the mystery is kept that first by remission of sinnes a medicine be prepared for their vvounds and then the nourishment of the heavenly table be added Ambrose c. And as this was observed strickly to the catechuminy so every body will grant me that to infant Baptisme this order is surely maintayned If you passe from precept example of all times to reason there you will find that what ever makes for the not repeating of Baptisme in the ordinary use of it makes also for this as fully or more that it should be the first For first if it be not to be repeated because this is the seale of initiation regeneration and incorporatiō then by the same reason this must be first as initiation admission incorporation and regeneration are the first internall acts in us upon us by which we are made Christians Secondly if the signification and use of Baptisme be for ever and of constant perpetuall use then this ordinance is to lye as the bottome stone in the building of ordinances which is to have a durable and constant influence into the whole edifice Or thirdly if this be not to be repeated because neither in precept nor example you find it so then must this be the first because in precept example you find it so and never otherwise or if the ends of Baptisme on our parts not to mention further those on Christs be that there should be a formall externall contract past with God by which wee are visibly handfasted in this mysticall marriage or secondly to distinguish our selves by this badge and charracter of our professiō from the evill world which we renounce with all its works then certainly this peece is to be first administred before we goe further and the Sacrament of our spirituall life and birth is to be given before that of our nourishment and growth In a word Baptisme hath bene called of old not without reason Sacramentorum janua and is for all these considerations which are as many as can concurre to any one thing to keep that name nature still which is to be the first and primitive Sacrament in which a converted person man or woman is to communicate Now thē if the timeing and order of instituted worship be any thing as it is of great moment a great part of it lying in nothing else but the right and orderly administration of ceremonies and if the Scripture rule and example be any thing which is all we have to shew for any practise then Baptisme is to be the first Sacrament after beleeving Besides the reason of the thing that which makes it unlawfull to baptize before teaching is because the Scripture hath rankt it otherwise that sayes teach and baptize not baptize and teach as the Papists and others doe the same reason will hold for the giving it its preference in time to any other ordinance because it is rankt immediately after teaching before any other thing againe you have the fullest concurrence of all example reason also for the timeing and ranking of this ordinance as for any thing can be thought To what hath bene said in this laste point I shall onely ad by way of caution with which I conclude it that when I give Baptisme the first place in the ranke of ordinances after beleeving I intend not such expressions to the prejudice of church-fellowship which I conceave is properly the state for instituted ordinances and the subject of them as will more fully appeare by what will be sayd in the following chapter CHAP. XVIII Wherein by way of conclusion is treated of the Minister of Baptisme and shewed where that power rests which is to conveigh to us that blessed Ordinance which hath bene all this while the subject of our discourse WE have found out the subject of Baptisme to be a beleever onely that is one professing faith in Christ and subjection to his ordinances upon which consideration wee have found cause to reject the Baptisme of infants as a vanity of mens invention and our owne received then as voyde null we have also found in the order of Sacraments Baptisme to be the first the next thing we are to speake of is the Minister
us by his owne ordinance wee are what he is and have done what hee did CHAP. III. Wherein of a third great use and end of Baptisme whereby is sealed our communion with Christ in his holines to wit a death unto sinne and a rising to newnesse of life WEe come now to another great use and end of Baptisme which is holines of life consisting of two parts dying to sinne and rising to holines and this is especially held out Rom. 6. I shall therefore breefly open analise these words not intending a large discours but so much as suites with the nature of this ordinance First therefore in answer to that unsavoury objection vers 1. Shall vvee sinne that grace may abounde The Apostle reasoneth vers 2. Hovv shall vve that are dead to sinne live any longer therein as if he had said those that are dead to sinne should not live in sinne but you are dead to sinne therefore you should not live in sinne contraries destroy their cōtraries death destroyes life as the privation doth the habit a man cannot live dye together But now it rests to be prooved that wee are dead to sinne v. 3. Knovv yee not that so many of us as vvere baptized into Iesus Christ vvere baptized into his death This hee prooves from our Baptisme which is the seale and expression of our faith If Christ be dead to sinne then those that are baptized are dead to sinne But Christ is dead to sin therefore those that are baptized are dead to sinne That Christ is dead to sinne and how you shall heare v. 10. For in that hee dyed hee dyed unto sinne once But the proposition that those that are baptized are dead to sin because Christ is dead to sinne he shewes you from the end of baptisme which is to witnes confirme to you your union and communion with Christ And first of all with his death which both discharges you from the guilt of sinne and destroyes and kills sinne in you Now that this is the particular end he shewes you from the generall vers 3. Knovv ye not that so many of us as vvere baptized into Iesus Christ vvere baptized into his death yee are baptized into Christ therefore into his death hence vers 4. VVee are buried vvith him by baptisme into death yee are so surely dead with Christ that ye are buried also to be sure he is dead that is buried In this verse hee prooves further this communion in holines by the contrarie to death namely our rising againe that like as Christ vvas raised up from the dead by the glory of the Father even so vve also should vvalke in nevvnes of life For as Baptisme witnesses to you that you are dead with Christ so the same Baptisme witnesses that ye are risen with him so that as wee are dead to sinne by vertue of the death of Christ so wee are alive to holines by vertue of the rising of Christ that as Christ was raised from the dead to a new glorious and heavenly life so wee are raised to a life new and holy Now the reason of this witnesse ariseth from the analogie and proportion that the signe hath with the thing signified that Baptisme hath with the thing witnessed Those that are baptized they are drowned and buried and brought againe alive out of the water so by our union with Christ wee have the communion of being crucified buried with him and of rising againe to a new life Vers 5. If vve have bene planted together in the likenes of his death vvee shall be also in the likenes of his resurrection This word planting shewes the reality of these signes seales this ordinance witnesses our planting and grafting into Christ who is the stock with whom wee live and dye as wee feele death with him so life also this is the great stay the great comfort wee are planted into Christ the true vyne by God the Father and now wee shall runne his fortune in life or death as the plant stock dye and live together ver 6. Knovving this that our old man is crucified vvith him that the body of sin might be destroyed that henceforth vvee should not serve sinne Here he insists in the former argument namely our communion in the death of Christ which death hee declares by the kind of it namely crucifixion shewes that as Christ for our sinnes dyed so the body of sinne in us by the death of Christ is crucified the power and force is abated that wee should not serve sinne and live to sinne Vers 7. For hee that is dead is freed from sinne Hee that is free from sinne is no longer obliged to sinne but beleevers baptized are freed from sinne because they are dead to sinne dead with Christ therefore we are free from sinne Vers 8. Novv if vve be dead vvith Christ vvee beleeve that vve shall also live vvith him This is to shew the communion still and to usher in the next verse of our communion with the life of Christ Vers 9. Knovving that Christ being raysed from the dead dieth no more death hath no more dominion over him Here he illustrates the life of Christ from the perpetuity of it that from thence hee might gather the condition of the Saints in their persuance of holines which should be evermore Vers 10. For in that he dyed he dyed unto sinne once that is to blot out sinne but in that hee lives hee lives to God a glorious life and to the glory of God the Father Vers 11. Likevvise reckon yee also your selves to be dead indeed unto sinne but alive unto God through Iesus Christ our Lord. There is the conclusion of all that went before reason your sealnes therefore to be dead to sin once when Christ died to destroy the power of it therefore sinne hath nothing to doe with you On the contrary you are as Christ alive to God to that glorious and new life all this through Christ whose union and communion is notified to you in Baptisme This is for holines which consists in mortification and newnes of life which Baptisme both signifies and seales to us It signifies it by the analogie proportion which is betweene the signe and the thing signified and in that it signifies a thing past it seales it to us for when God will give you a signe and resemblance of a thing it is but to confirme it to you and assure you of it CHAP. IV. Wherein is shewed the report which the ceremony of Baptisme hath to the forementioned ends and uses of that ordinance also some Corollaries HAving spoken of the use ends of Baptisme it will not be unmeete in the next place to discourse something of the Ceremony that we may shew the report which the signe ceremony hath to the thing signified and represented Now the signification is most apt for the externall forme or Ceremony of Baptisme lyes properly in three things Immersion or Drowning or Burying
by putting under the water some stay under it and emersion or rising out of it First the element which is used is water extreamely fit proper to represent our cleansing both from the guilt and stayne of sinne Arise and be baptized and vvash avvay thy sinnes sayes Ananias to Paul Acts 22.16 So Christ gave himself for his Church that hee might sanctifie and cleanse it vvith the vvashing of vvater by the vvord Eph. 5.26 So Tit. 3.5 According to his mercy hee saved us by the vvashing of regeneration So as this washing of water represents our cleansing that is our justification and sanctification The Iewes had many sprinklings with blood fit for their grosse capacities but which indeed rather serve to make spots then to cleanse them First therefore the dipping or drowning in the water signifies the great depth of divine justice with which Christ for our sakes was swallowed up so we are dead and buried with him reaping in a ceremony the fruit of that which he suffered indeed pertaking of his death for sinne and thereby obliging our selves to death to sinne Secondly the stay under the water though never so little represents unto us Christs descending to hell that is the lowest degree of his abasement when hee was seald up and watcht in the grave and was as it were cut of from amongst men of this abasement wee reape the fruit by Baptisme are hereby secured against that abasement and everlasting destruction from the presence of the Lord to which sinne would have brought us therefore sinne as it is destroyed in us in respect of the guilt and cut of by this abasement of Christ so it should be apprehended by us for our justification and it should be utterly dead mortified to us in respect of its power and vigour dead and buried to sinne Thirdly the Emersion or rising out of the water is a representation to us of that victory which Christ being dead and buried got over death and in his rising triumphed over it with whom also we rise triumphing over sinne death and all evill whatsoever clearly above the guilt of all sinne and secure against the evill of sin rising up to holines newnes of life And thus there is a sweete and excellent proportion betweene the ceremony and the substance the signe the thing signified and wee are confirmed to be of the union and communion with Christ in every thing that is for our good and comfort Now having shewed the severall ends of Baptisme how the ceremony makes them all good to us I shall gather some Corollaries from the mayne notiō of this ordinance which is our being dead with Christ and rising againe according to the forementioned place of Rom. 6.11 Reckon your selves to be dead to sinne but alive to God through Iesus Christ our Lord. Reckon that is build upon this this is a thing exceeding sure First if wee be dead to sinne Coroll 1. and sealed up to this death by Baptisme into the death of Christ then let us be in the world as dead men in that respect let us not understand the reasonings of sinne nor hearken to the persuasions of sinne nor looke upon the baites of sinne the Apostle made this an argument in a better thing If you be dead vvith Christ from the rudiments of the vvorld vvhy as though living in the vvorld are ye subject to ordinances touch not tast not handle not Col. 2.20 These things had once a good being but were become old but sinne was never of any worth or account Barzillai 2. Samuel 19. thought it reason to refuse the Kings table because his appetite and sences were decayed hee was eighty yeares old but our sences are not decaying but dead and sinne is not old but dead it is dead in a mistery it is dead in Christ and wee have the Sacrament upon it therefore if lusts tempt turne not onely a deaf but a dead eare to them persuasiōs should not worke on a dead man objects should not take or affect a dead man Secondly if we be risen and alive with Christ Baptisme seale that also then act not onely as a living man but as a risen man moove and walke reason conclude as a man raised from the dead have your sences and your reasonings as quick to God as taking of spirituall things as they are dull and shut up to things below breath in the ayer of another life hasten after the full and reall possession of another life let God and Christ heavenly things be great unto you though they be little to the world and what ever is great to the world let it be little to you proportionating your object to your life love those ordinances those times that feed your life Thirdly the worke of this ordinance or dying and rising is advanced much by holy reasonings both in the time of communicating afterwards for wee are apt to forget our selves and our conditions as he that would have forgot that he was an Emperour if he had not bene remembred of it by others Thinke therefore much on these things what you have done in this ordinance what are the consequences results of it which wil be a mighty not onely help but ingagement to faith holines it is a seale on both sides wee seale to God as well as he to us it is in our owne choyce no more wee are ingaged by our owne act wee have subscribed and can recall no more and certainely this as it ingages much so it helpes much to act an act of faith in thought is much but to speake it is more but to signe seale it in an ordinance by professing subjection by going downe into the water by suffering your selves there to be drowned or buried by rising or coming out againe all as a ceremony or ordinance for such an end is both a great ingagement and a great help to us in beleeving CHAP. V. In which the proper ceremony of Baptisme is vindicated by the force of the word Scripture practise the suffrage of learned men and the use of ancient times IN the proceeding discours wee have taken it for graunted that the antient and usuall forme of Baptisme hath bene by dipping or plonging the whole body under the water according to which notion we have found what great proportion the ceremony hath to the substance and the signe to the thing signified But because the possession which the Churches have had of a long time of sprinkling is become a strong argument in the thoughts of many for that ceremony it will be necessary to speake something more particularly to this point and to show that as the ceremony of dipping sutes with the ends and use of Baptisme so it agrees perfectly with the force of the word the Scripture practise and the use of antient times First therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly mergo seu immergo that is to drowne or sinke
for they plundged the vvhole body in the vvater the use is novv sayes he that the Minister casts a fevv dropps of vvater onely upon the body or upon the head Whereby you see both what his opinion was for the practise of the most antient and primitive times in generall how cleare hee was that the Baptisme administred here to the Eunuch was by dipping or plundging The fourth and last place I shall consider to this purpose shall be that of the 6. Rom. and the beginning where the Apostle elegantly alludes to the ceremony of Baptisme in our death and resurrection with Christ but having handled this before largely and by it self I shall onely give you the sence of expositers about it for our present end The learned Cajetan upon the 4. verse vvee are buried vvith him by baptisme into death saith By our burying he declares our death from the Ceremony of Baptisme quia scil qui baptizatur sub aqua ponitur because he vvho is baptized is put under the vvater and by this carryes a similitude of him that is buried vvho is put under the earth Novv because none are buryed but dead men from this very thing that vve are buryed in Baptisme vve are assimulated to Christ buried or vvhen he vvas buried Thus Cajetan Estius upon the place having said out of Austen that vvhat ever vvas done in the crosse of Christ in his burying and resurrection c. vvas so done that to those vvords and actions the life of a Christian should be conformed Ads the like mistery the Apostle puts in the Ceremony of Baptisme for the immersion that is dipping of Christ represents to us burying and so also death for the sepulcher is the Symbole of death and the emersion or rising out againe vvhich follovves that dipping hath the similitude of the resurrection therefore in Baptisme vvee are conformed not onely to the death of Christ but also to his sepulcher and resurrection Where you see hee clearly places the ceremony of Baptisme both of Christs and ours in immersion or putting under the water emersion or rising up againe exactly conformable to what is to be signified to us by it namely our dying and rising againe with Christ So Cornelius Alapid upon the place ℣ 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mortem id est in similitudinem mortis Christi baptizati sumus qui enim baptizantur aquis immerguntur Christum mortuum sepultum representant allegoricè c. Into his death that is vvee are baptized into the similitude of the death of Christ for they vvho are put under the vvater represent Christ dead buried allegorically I shall add but one or two quotations more in a thing so evident Deodati in his annotations upon the place vers 4. hath these words Ce qu'au Baptesme nous sommes plongez dedans l'eau selon l'ancienne ceremonie nous est un signe sacré qu'il faut que le peché soit estouffe en nous par l'Esprit de Dieu comme c'est un seau du lavement de nos ames devant Dieu That in Baptisme vvee are plundged into the vvater according to the antient ceremony it is a holy signe to us that sinne should be stiffled in us by the Spirit of God as it is a seale of the vvashing of our soules before God I shall conclud with the judgement of Piscator upon the place vers 4. Sepulti igitur sumus videtur inquit respicere ad veterem ritum quum toto corpore in aquam mergebantur atque it a quasi sepeliebantur ac mox rursus extrahebantur tanquam è sepulchro The Apostle sayes he seemes here to have respect to the antient ceremony vvhen as the vvhole body vvas dipt into the vvater and vvas by and by againe dravvne out as out of a grave So Piscator Having thus farre carried on this notion for dipping or plundging in the ceremony of Baptisme which wee have found to have its rise from the naturall proper force of the word to have accorded fully with Scripture practise and example which is the coppy to which we must conforme I shall consider a little to discharge my self more abundantly to this point what hath bene the practise of the times wee commonly call primitive that is those after the times of Christ and his Apostles and what the judgement of the Fathers and antient writers have bene to this purpose And first the Apostolicall constitutions which are of great antiquity being attributed to Clement the 4. from Peter in the order of Bishops according to the Roman account they injoyne the office of Diaconnisses or shee-Deacons to be to assist for the unclothing of women at Baptisme the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To minister to the Presbyters vvhilst the vvomen vvere baptized for comelines sake Const Apost lib. 8. cap. 32. this I find quoted by Chamier lib. de Baptist cap. 2. p. 240. who brings it to proove that from the beginning as hee sayes it vvas the custome to dip the vvhole body vvhich expresses sayes he the force of the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhence it vvas sayes he that Iohn baptized in a river and hee affirmes that it is uncertain vvhen or vvhy the change began to baptize by sprinkling saving that he addes that it vvould seeme that 3000 could hardly be baptized in one day by so fevv Apostles if they vvere all dipt or that the Iaylor had not perhaps a vessell at hand big enough for dipping the vvhole body But first you see that his opinion is cleare that Baptisme in the beginning was by dipping or plundging the whole body to proove which hee brings the force of the word the example of Iohn and after the Apostolicall constitutions onely he knowes not how so well to accommodate these two instances but that sprinkling also might be used I shall take therefore this occasion to answer once for all to these considerations First that when wee have a clearnes of Scripture practise agreable as is confest to the force of the word of institution and expressing it which also accords as wee have already showne aboundantly with the use and end of the ordinance which is the scope and intent of it and apparently conformable to the most evident antient practise it were a boldnesse to say no more to leave or desert that practise which upon the former grounds wee know to be safe and warrantable for another which we have little reason to beleeve was used but because wee see not how in some instanced particular circumstances it could be well otherwayes And as it is ever dangerous to depart from knowne approoved Scripture practise in the matter of ordinances upon our owne surmises so it can be no where of worse consequence then in such ordinances of which Baptisme the Lords Supper are the being and good of which lyes much in the right administration of a ceremony It would be safe to follow the cleare assured way
and for the other unlesse they implyed a simple impossibility which the practises instanced in will by no meanes be found to doe not to be much troubled about them But truly I am jealous that those who find sprinkling most commodious for infants and are not willing to depart from the notions of infant Baptisme trouble themselves more with the objectiōs mentioned then they would find cause to doe if they did not find it needfull to raise objections from these places for the patronising of baptizing by sprinkling which as was said before is so proper for their infant Baptisme For the thing it self to instance first in that of the Iaylor how easily may it be conceaved that in those easterne and hotter countryes this being at Philippy in Macedonia Acts 16.12 where bathing was of great and continuall use this keeper of the prison might be provided with some vessell fit for bathing and washing the whole body which might serve for the use of Baptisme as the Christiās afterwards when they came to injoy fixt places of meetings for worship had their vessells affixt to their temples which vessell they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bucan p. 666. being of a great continent fild with water for the use of Baptisme which the Latine calls piscina or lavacrum a vessell proper to bath in or font from whence the custome of our little diminitive fonts in Churches hath come since sprinkling more proper for children as Chamier affirmes hath bene the ceremony used in Baptisme with exclusion to dipping or plundging the whole body I say it is easy to suppose that the Iaylor might be thus provided for his Baptisme and safe to suppose this or any other way that doth not imply a contradiction then to thinke that the Apostles altered the usuall ceremony for Baptizing used to Christ and by Christ and his Apostles as appeares evidently clearely and which so much accordes with the intent scope of the ordinance in that which the Ceremony signifyes and exhibits to us namely our being buried with Christ and rising againe as wee show'd already As for the other objection that it would seeme difficult for three thousands to be baptized in one day by so few Apostles if dipping the whole body not sprinkling were the ceremony used I answer it will not appeare much lesse difficult if sprinkling were the ceremony and it is the objection that Bellarmine the Papists bring against our Divines to proove that in certain cases the Laycks may baptize This Chamier answers by Salmeron the Iesuite one of their owne tract 15. in Acta who sayes it is no way impossible and brings for proofe one Franciscus Xavier who baptized in one day amongst the Indians 15000 now if one man could baptize fifteene thousand twelve Apostles could baptize three thousand besides if they want Ministers and will not admit of the assistance of Brethren out of office whose ministry to some will not seeme so improper for assistance in certain cases of publike affaires by publike authority wee can furnish them with more helpe namely the seaventy Disciples whom our Divines will by no meanes admit at that time to be Laycks since Christ had called them before to the ministry of the Gospell and had constituted them as publike workemen in his harvest and had sent them with a publike and particular commission saying Those that heare you heare me Luke 10. so that according to this account the number of regular lawfull Baptizers will be 82 namely 12 Apostles 70 Disciples Thus farre wee are helpt by our Protestant Divines in their oppositiō against Lay-Baptisme Now if you distribute the baptizing of 3000 to the worke of 82 persons there will fall under 40 to the share of every one as might be easily reckoned so as the baptizing of that number either way by dipping or sprinkling might be accomplished in one day though the Baptizers were not indued with the dexterity of Franciscus Xavier and why not as well by dipping or sprinkling for all that can be said to the contrary by the number of those who were baptized since wee suppose those that were baptized to offer themselves willingly to come into the water and present themselves ready and the ceremony of dipping requiring very little time more by him that administers it then that of sprinkling and which by so many hands might easily be dispatcht It was necessary to speake something to this since it is all which I have met with and that all you see how little it is which might give the shew of a reason from Scripture practise for baptizing by sprinkling and that onely too by way of objection which you see accommodated Thus you have a cleare proofe brought by Chamier for the antient manner of Baptizing by dipping from the Apostolicall constitutions which that also considered as an objection why at any time it might seeme to be varyed and you see that as the objection to the generall rule was but conjecturall so the solution is very easy and the other practise to wit by dipping most cleare and evident In the second place VValleus de Baptiz p. 84. a reverent Author whom we have formerly mentioned shewing that the antients Baptized by an immersion of the whole body sayes That antiently the dayes of Baptisme for they used some solemne dayes as vvee shevv in another peece of this tract had their name from the ceremony therefore it vvas called Dominica in albis the Dominicall or the Lords day in vvhites because being unclothed for their Baptisme vvhich vvas as before by dipping or plundging they put on vvhite or linnen garments vvith vvhich they vvent into the Baptisterion a vessell as we have formerly said fitted for that ceremony of immersion and therefore the Papists at this day who retaine every thing of antient ceremony though they corrupt the use of it give a white garment to the baptized child in one part of their ceremony which Bellarmine sayes they are to vveare a Sabbato sancto usque ad Dominicam in albis from the holy Sabaoth to the Dominicall in vvhites Tom. 3. p. 83. That is that Dominicall which VValleus mentions when those who were baptized for comelines sake clothed themselves with white linnen garments whence the same Author saies That those vvho vvere to be baptized vvere called Candidati Christianismi Candidates of Christianity with allusiō to the clothing in white with which they were accommodated for Baptisme by immersion In the third place I find the opinion of Bonaventure quoted by a late and learned writer vvho though hee allovves sprinkling yet more commends immersion or dipping either of the vvhole body vvhen there is vvater enough or if there be but a little vvater of the head and brest or of the head alone or of the face onely because there are all the sences and there doth especially flourish the operation of the soule and vvee take the image or picture of a man especially from his face which severall
reasons he gives to that purpose so as if you will sprinkle ye must fall upon a new question which may for ought I know be much disputed and that is what part is to be sprinkled or if you will sprinkle the whole man which cannot be done exactly to be sure not easily it were better to follow the ceremony of immersion but by what reason aspersion or sprinkling came into use in the world instead of immersion or dipping ye shall find fastned upon two considerations of charity to sicke and weake persons and charity to tender children although as the same Author affirmes mersion was more usuall even for children to the dayes of Gregory who was Bishop of Rome Anno 590 and Isiodor For Gregory giving an account of the threefold dipping hath these words Vt dum tertiò infans ab aquis educitur resurrectio triduani temporis exprimatur vvhilst the child is dravvne out of the vvater three times the resurrection after three dayes buriall may be signified Epist Greg. lib. 1. Epist 41. An account of this charity for sicke persons ye have exprest in an epistle of Cyprian to Magnus lib. 1. Epist 6. In the times of Cyprian there was a question mooved concerning Baptisme by aspersion or perfusion that is powering water to wit hovv they vvere baptized vvho in respect of infirmity or sicknes could not be dipt vvhether such sprinkling vvere to be accounted for true baptisme by which demaund you may perceave that in Cyprians time immersion or dipping was so much the usuall and received forme for Baptisme as it was made a great question whether they were rightly baptized who desired Baptisme and yet by reason of infirmity could not receive it but by sprinkling or aspersion Cyprian answers modestly and sayes Hee vvould not have his opinion be a prejudice to any other mans either opinion or practise but his charity extends rather to thinke that in such cases Baptisme may be received by sprinkling it were to long to quote his expressions wherein he is large But to conclude all you see by a current of authority from Scripture especially and after by Authors antient and moderne that dipping or immersion hath bene the old way of Baptizing even for children in the dayes of Gregory a reason of the alteration I have in part shewed you from the quotation out of Cyprian A more particular account Iacobus Pamelius shall give you as you may read in his annotations upon the 76 Epist of Cyprian his words are these pa. 215. Quum propter aegritudinem immergi sive intingi quod propriè Baptizari est aegri non possent aqua salutari perfundebantur sive aspergebantur eademratione ab Ecclesia occidentali primum observari caepisse consuetudinem adspertionis qua nunc utimur existimo ob teneritudinem nempè infantium quum jam rarissimus esset adultorum baptismus VVhen in respect of vveakenesse those vvho vvere sicke could not be dipt or plundged vvhich is properly to be baptized they had vvater povvred upon them or vvere sprinkled vvith it from the same reason I suppose the custome of sprinkling vvhich vve novv use to have bene first observed by the vvesterne church to vvit for the tendernesse of infants vvhen as novv the baptisme of those of age vvas very rare then he goes one Olim certè tum in occidentali tum in orientali Ecclesia immergi solere veteres suis scriptis manifestum faciunt Romae id adhuc usitatum aetate Gregorij manifestum sit ex ipsius Sacramentorum libro idque apud Anglos etiamnum observari ad marginem adnotavit Erasmus Certainly that of old time in the easterne and vvesterne church they vvere used to dipp the antient make manifest by their vvritings and that it vvas used at Rome in the time of Gregory is manifest from his booke of the Sacraments and that it vvas yet used amongst the English Erasmus hath noted in the margent So Pamel I have bene large in this subject but I hope it will be of use to us both for the assuring of our practise in this particular the answering of such whose peremptory persuasion the other way for some there are so persuaded give themselves and their friends trouble I shall take a knit from this to observe with which I shall conclude what a tyrant custome is that dares stand up contradict a thing so evident in it self so agreable to the reason of the ordinance to the cleare phrase and expression of Scripture to the practise of antient times in so much that in Cyprians time it was a question mooved in the Church whether those that in respect of infirmity could not receive baptisme the antient and usuall way and yet earnestly desired it might be rightly baptized by sprinkling vvhether such as Cyprians vvords are to Magnus might be accounted lavvfull Christians that is whether their Baptisme so administred were right or a nullity I say you see here the tyranny boldnesse of custome that having shaped as it is apt to doe our mindes to one way dares now pretend for that alone with the exclusion of others and would persuade us that nothing should be but what wee have seene to be and counts every thing error that hath not fallen under our sence or experience In things civill and indifferent I can be content that custome shall be my guide shall take that for good coyne that the world stampes but in matter of ordinances and things sacred the rule of which lies in institution and not in our liberty or choise and the blessing of which lyes in conforming to the rule and institution I beseech you let us be wairy to judge with righteous judgement and not by that appearance which the customes of this world upon their worldly and carnall though seeming wise considerations hold forth to us CHAP. VI. Wherein is shewed the agreements and differences that the word preached hath with the Sacraments together wïth certain Corollaries giving light to the present controversy HAving out of the Scripture considered the use ends of Baptisme to which the ceremony appeares to be extreamely proper and opposite wee will now to bring further light to this ordinance and in order to a discours of the proper subject of Baptisme and of the controversy thereabout consider the agreements that are common to it with the administration of the word and that wherein these two ordinances seeme to differ They agree first in the efficient cause Baptisme and the other Sacrament have the same author and institutor that the word hath scil the King Priest and Prophet of his church and as the same efficient so the same administring causes those that were to teach had order to baptize Mat. 28.19 Goe therefore and teach all nations baptizing them in the name of the Father c. And 1. Cor. 4.1 Let a man so account of us as of the Ministers of Christ and stevvards of the mysteries of God Secondly they are both instruments in