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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96712	The summe of diverse sermons preached in Dublin, before the L. Deputie Fleetwood, and the Commissioners of Parliament for the affairs of Ireland. wherein the doctrine of infant-baptism is asserted, and the main objections of Mr. Tombs, Mr. Fisher, Mr. Blackwood, and others, answered / by Samuel Winter ...	Winter, Samuel, 1603-1666.	1656 (1656)	Wing W3089; ESTC R43829	127,074	209

〈◊〉 〈◊〉 〈◊〉 every word speaks unity place and suddenly there appeared unto them cloven tongues like as of fire and it sate * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dissecatae linguae sedit it sate An hebraism This noteth Unity though their tongues were cloven as noting the variety of their gifts yet there was but one and the same Spirit actuating them for they spake with tongues as the Spirit gave them Utterance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Spirit gave them to speak Apothegms that is Sententiously upon each of them this was misconstrued by some of the by-standers who were at this time dwelling at Ierusalem devout Men of every Nation under heaven expecting the coming of the Messias to whom many Proselytes of the Gentiles that had embraced the Iewish Religion joyned themselves To these joyntly both Iews and Gentils Peter as the mouth of the rest speaks You men of Judaea and all ye that dwell at Jerusalem v. 5. These both Iews and Gentiles being pricked in their hearts Peter exhorts to repent In the Text you have an Answer to the Question propounded v. 37. Wherein you have a double exhortation first to repentance secondly to baptism 1. Repent ye saith the Apostle ye that are adult who had an hand in crucifying the Lord Jesus As he that hath a precious treasure locks it up and turns the key again and again to make all sure So the Apostle though they were pricked in their hearts yet he exhorts them to repentance again that so there might be a thorough work 2. Let every one of you In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former duty enjoyned was in the second person repent ye this latter in the third and let every one of you that is you and yours be baptized Grammaticae minutiae non si●it etiosae Tarn as admitting of a greater latitude than the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non est in lege vel unica littera à quâ non maximi montes pende●nt Inquint Hebraei scil that of repentance which Children were not capable of as they were not guilty of that hainous act of crucifying the Lord of Life I wave the former and shall onely speak to the latter Let every one of you that is you and yours young and old be baptized Which is the meaning of the Apostle as appears by the Argument by which he enforceth the exhortation which is taken from the Promise or the Covenant for those terms are equipollent which saith the Apostle is to you and to your Children to you Iews and Proselytes already called and to the Gentiles which are afar off when called and to their Children for there is the like reason to them as Proselytes and their Children else to what purpose should he bring this Medium for the promise is to you and to your Children to back the exhortation and let every one of you be baptized if Children were not included in that command Which would render the Apostles Argument altogether inadaequate to his scope and purpose but if we include them the Argumentation is comprehensive of its end and correspondent to its scope So that the Conclusion from hence is this That to baptize the Infants of Believers is an Ordinance of Jesus Christ First let me shew you what this baptizing is and then give you the grounds of the Point First It is a washing of a believer or Child of a believer with water by a Minister of Christ in or into the name of the Father Son and Holy Ghost 1. I say it is a washing because the word properly so signifies whether it be by dipping into or pouring on of water sprinkling or wetting of the body Dan. 4.30 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his bodie was wet with or from the dew of heaven which fell upon it not that into which he was douzed over head and ears Thus the cloud dropped on the Israelites Psal 77.17 18 19. For what else is the meaning of that phrase he looked through the cloud upon the Egyptians but that the cloud was poured upon them And surely then some drops must needs fall upon the Israelites therefore they are said to be bap ized into the cloud And thus the sea was sprinkled on them beating against the banks Ma●k 7.4 The washing of cups and pots tables or beds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tables or beds are washed by affusion of pouring on of Water rather than immersi●n or dipping for if the cups and platters had been dipped then the inside had been clean as well as the outside In the 3. v the Pharisees eat not unless they wash compared with Luke 11.38 * Vide de ri●u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M●nesi Fund●nda est aqua tribus vicibus su●er manus In primà affus●●ne sunt digiti levandi in posterioribus verò demittendi Thus Elisha poured wa●er on his masters hands 2 Kin. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur ob digitorum in manuum elevation contracti mem ac in pugni veluti speciem conformationē ut putat Scalig vel ob aquae deflu●um per totam illam brachii partem quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur à digitorum radice s●u propagine ad cubitum usque Cap. It s not probable that the Pharis●es as often as they came from market whether it seems they went often for they were such as loved greetings in the market-places plunged themselves over head and ears before they did eat any meat Heb. 9.10 Which stood onely in meats and drinks and diverse washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with Lev. 14.18 Num. 19. and 31.23 Now their washings or baptisms were by sprinkling or casting water upon the party washed as well as otherwise for Heb. 9.13 that sprinkling the Apostle makes a species of the former washing Thus saith the Lord Ezek. 36.25 I will pour clean water upon you Yea what was the baptism of the Holy Ghost Acts 1.2 but the pouring out of the Holy Ghost which is opposed to John's baptizing with water And therefore I say that though we should grant which they cannot easily prove that they went into the water in those hot Countries sometimes as conveniencie served yet it s not necessarily concluded from the text that they were dipped but that the water was cast upon them rather than they cast into the water according to the custom in some Countries to this day Thus the water was poured on the Ark 1 Pet. 3.21 the like figure or antitype whereunto baptism doth now save us Had the Ark been dipped in the water all the world in probability had been drowned Yea this pouring of water upon the party baptized doth better resemble the application of the bloud of Christ which is rather done by applying it to us through the Spirit than our applying our selves to it There are two words put for dipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉

〈◊〉 the former signifies a dipping more light and overly but never signifies to go to the bottom of the water the other a plunging or covering the whole body under water These are distinguished each from other Exod. 15.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This difference did the Greek writers make between baptizing 〈◊〉 dousing and casting under water expressing by baptizing to be in the water as a bottle or ship that is seldom or never overwhelmed This appears plainly to be their meaning by the ancient Oracle of the Athenians * Beza in Matthaeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptize or wash him as a bottle in water but do not drown him The primitive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to touch the water gently Luk 19 24. where the top of the finger is put upon the water there is baptism the finger then may be said to be baptized when the top of it onely is dipped Therefore it is remarkable that when ever the New Testament hath occasion to express the act of dipping it useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never * In Verbis non tam spectandum ex quo quàm ad quid sumantur Aquinas For the derivatives are often of a larger sense than the primitives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when ever it hath occasion to express the sacred action of Baptism it useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 10.77 They that go down to the Sea in ships see the wonders of the Lord. Is the ship plunged all over or are they under the water in the ship So I say a man may go into the water though he do but peditare Eze. 47.3 Add to these 1 Cor. 15.29 Else wh●t shall they do that are baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead Which words cannot imply dipping whether you interpret them first of washing the bodies of the dead Acts 9. secondly of that vicartum baptisma as Tertullian calls it when they were baptized over the Sepulcres or graves of those that di●d not being baptized Or thirdly as Calvin for the dead that is pro ijs qui jam mortui censentur et qui de vita omnino desperaverint sic Catechumeni in morbum incidentes si imminebat certum mortis periculum baptismum petebant ne ante migrarent ex hoc mundo quam nomen Christo dedissent Now what probability is there that such sick persons should be plunged in the Water Obj. Christ was baptized into Iordan when he was thirtie years of age Ans 1. I answer he was baptized or washed at thirty years of age to answer the type Exod. 29.4 For at that time the Priests were washed when installed in their Office 2. We say that this was in the infancie of baptism though Christ was no infant for baptism mas newly instituted 3. John 9.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this they were not doused over head and ears as appears by the Word In or into in Scripture phrase are confounded As Luk. 11.7 Ioh. 8.26 11.9 4. Though we admit that translation that Christ came out of the water yet is it not said that he came from under the water Obj. In your pouring on of water or sprinkling part onelie of the bodie is washed Ans Mar. 7.3 the Pharisees are said to be baptized though their hands onely were washed and the Jews are said to be circumcised though one part onely were circumcised Naaman was bidden go wash Therefore by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so rendered in the LXX I understand he washed in the river Jordan according to the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not to dip but to wash command given him by the Prophet Obj. Rev. 19.13 Their garments dipt in bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An. If you compare it with Isa 63.2 you will find no difference the text in Rev. 19 being but an exegesis of Isa 63. for Edom is a type of Rome The Question propounded in Isa 63 in v. 2. is Why art thou red in thine apparel The Answer is in v. 3. * See the Hebr. Quo sunt commaculatae vestes eo sunt aspersae I have trodden the VVine-press alone and of the people there was none with me And their bloud shall be sprinkled upon my garments therefore I say the word in Rev. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besprinkled as the Prophet holds it out For what probability is there Obj. John baptized in Bethabara neat Jordan Ans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non significat semper ulteriorem ripam sed simplicitèr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scil. D●mum transitus quod ibi fluvius Jordanis tra●iceretur atque filij Israëlis transirent Glass Which was a type of Baptism through which we pass are solemnly admitted into the Church of God that those warriors should dip their garments in bloud Obj. Iohn 3.23 John was baptizing in Aenon because there was much water there therefore it seems they were dipped Ans By the way observe that they who deny consequences make use of them themselves but blessed is he which condemneth not himself in the thing which he alloweth But to let this pass I answer That John having multitudes coming to him might well seek a place where he and his Disciples might at once be employed and the multitude might better hear his Sermons and see the Ordinance administered than if performed under the shading banks of Jordan * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many waters The reason assigned from the depth of the water seems very unreasonable for an adjunct equally common to diverse subjects cannot be the ●ormal reason of the wills determining it self to one of those subjects Is it sense judg ye that John ●hould leave Bethabara where its certain much water was to baptize in Aenon on this sole account and mo●ive because there was much water 〈◊〉 dipping sake He might have sought for a deep and needed not seek many waters Dr Worth 2. In some places they were much put to it for want of water 3. Aenon is found by Travelers to be very shallow 4. Suppose they went into the waters it cannot ●●e hence concluded that all did for how unfit was it ●or Paul with his sores to go ●nto the water Acts 16.33 Mat. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the water 5. Suppose they went into the waters yet it doth ●ot appear that they were dipped but rather that the water was cast upon them according to the custom of some Churches at this day as I formerly menti●ned 6. If they shall say that going into the water was ●ipping then it follows that they were dipped before ●●ey were dipped for Philip baptized the Eunuch ●fter they went into the water and so they were twice ●ipped yea as often as the Administrator goeth into ●he water so oft is he dipped or baptized and so be●omes a Sebaptist if the going into the water be essen●al to baptism 7. Christ doth not appoint

the measure of water ●or manner of washing more than the measure of ●●ead or wine in the Lords Supper it matters no ●or● quantum quisque abluat quam quantum quisque comedat though a refreshment of the Soul by the fulness of Christ is very fit to be resembled by th● quantity of the elements Obj. Col. 2.12 VVe are said to be buried with Christ in baptism Ans It appears not as hath been shewed by th● use of the word in Scripture or the common use among the Graecians that it signifies to be under the water Christ had a baptism but not such as made him sink under it The Apostle saith Rom. 6. We are implanted into the similitude of his death which is as much as our burial but a plant is not put all over into the stock for his head was still above the water neither is it said he came from under the water but he came ou● of the water 2. The pouring of water seems to answer the similitude of burying more aptly A man drunk in the Sa●on lanis said to be under the water which is done by the casting of the mold upon us rather than by casting of u● into the mold 3. We are said to be * Mr Pat. in pag. 8. saith that the word signifies to drown But did Christ bid them drown all Nations and promised to be with them to the end of the world in so doing Hath he not engaged that he will no more drown the world with water and doth he give his servants charge so to do Levit. 1.3 buried with Christ in baptism in regard of the spiritual union we have with him in his death and burial bu● if when a comparison is willing to go with us a mile w● compel it to go twain wh● should they not continue under the water as Christ di● in the grave three days together 4. To conclude I do not believe that Christ hat● tied all Nations universally to that which is 1. S● dangerous to health and life as we see it in many and therefore it might admit of a dispensation though ●t were precisely commanded 2. So inexpedient otherwise for saith the Apostle 1 Cor. 11. The women must have a vail because of the Angels least they by any uncivil carriage be offended and is there not a great respect to be given to modesty and civility in these cases least Angels and men be scandalized * Thus many words are used in Scripture in a double sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox unica Lev. 1.2 ex ovibus sive capris 2 Chron. 3.6 Gold of Parvajim in the dual number thence Peru the word seems to imply that Solomon fetcht his gold from the East and West Indies Thus Jerushala●● in the dual number because the Citie had two parts Neb. 3.9 12. Luke 1.22 6● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deaf and dumb and so in this place for if Zachariah had not been deaf what need had they to make signs to him So that we see one and the same word may admit of diverse significations in the same place and so intended by the Holy Ghost Therefore I rather judge the word signifies ●overly to dip or wash by way of affusion and that either way may be used especially in hot Countries but neither of them necessarily enjoyned We have now shewed you how the word is used in Scripture and other heathen authors and may we not at length retort That he that knoweth not what this word Baptize signifieth and consequently what it is to baptize is no justifiable Minister of Jesus Christ But this is Argumentum ad hominem Thus much for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly I say baptism is a washing with water Acts 8.36 here is water saith the Eunuch therefore they are much too blame that deny this Those in Acts 10 had as much of the spirit as any have or ever will in this life and yet were baptized yea Christ himself submitteth to rhis Ordinance saying Thus it behoveth us to fulfill all righteousness and did experience the fruit of it there being such a glorious presence at the celebration of that Ordinance as never was vouchsafed to any before or since Though there was no defect of any grace in him required of him in his former state yet a greater measure of the spirit was poured forth upon him upon his baptism in order to his ministery Thirdly It is the washing with water by a lawfull Minister * Oportet nos baptismum de manu hominis non aliter suscipere quam si ipse Christus propriis suis manibus nos baptizaret Luth. Christus non baptizavit Joh. 4.1 Haec fuit intentio Domini ne quispiam ideo se sanctius baptizatū putaret quod a ministro sanctiore baptizaretur Aug. Matt. 28.19 Go Ye and teach all nations baptizing them c. Such as are commissioned to preach are authorized to baptize those having a command have a promise also annexed of Christs special presence to be with them to the end of the world But he that hath no such Commission cannot challenge any interest in that promise therefore the baptism of private men and such as are not called to the work of the ministery is a meer nullity Though there was the matter and form of baptism in that of Athanasius The efficient cause is essential to the constitution of the effect in some things Quid si verba Psittaeo proferantur Impurum os Psittacus non loquitur sed garrit non est verbum quod ab illa pronuciatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum namely a child baptizing other children yet there wanting a lawfull instrument authorized to the work the baptism is no baptism and therefore in that case such as were baptized by him were to be ●ebaptized I say then by a lawfull Minister For ●bilities are not sufficient to authorize any for the ●ublick dispensing of the word ordinarily unless ●hey be proved and approved first and so set apart ●o the work of the Ministery 2 Tim. 3.10 Let these also first be proved and then let them use the Office of 〈◊〉 Deacon Mind the word also for there is much divinity in conjunctions as well as pronouns which word implies that Ministers are first to be tried and so set apart to the work as appears by the 1 and 2 verses where he speaks of a bishop or Minister Acts 13.3 before they take that calling upon them Christ himself that was better qualified for the Office of a Mediator than all the Angels in heaven and men on earth yet du●st not undertake it till he was called as Aaron Heb. 5.4 As the Father sent me saith Christ so I send you Christ had his Commission from his father as the Apostles had their Commission from him No doubt but Butchers and others might have as much skill to kill the sacrifice as the Priests had but

an Ismaelite yet chap. 17.25 he 's said to be an Israelite Ismael was under the Covenant and God did much for him as the son of such a father Gen. 21 13. And also of the son of the bondwoman will I make a nation because he is thy seed But the Covenant was established in Isaac All visible professors and their seed are incovenanted for the promises of the Gospel are tendered to them and they accept of them but the Covenant is established on true believers onely not as though saith the Apostle the word of promise hath taken none effect Gen. 26.28 34.3 4. The promise runs thus Vnto thy seed v. 3. And unto thy seed v. 4. when he speaks of the Church-seed that is such children as were inchurched But when he speaks of Christ then he alters the phrase saying In thy seed shall all nations be blessed Gal. 3. Rom. 9.6 No godly Jew though others did ever thought the word of God false because those that trusted to the works of the Law were rejected For in those indefinite promises it 's enough to render them true if they take effect in some though not in all according to the intent and scope of the holy Ghost Let God then be true and every man a lier according as it is written That thou mightest overcome when thou art judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either when thou judgest or art judged it 's mediae vocis thus the Heb. be mishpat in judicio which is taken actively or passively 2. We answer as formerly there are promises for grace as well as to grace Deut. 30.6 Joh. 6. All the father hath given me shall come unto me and whosoever shall come unto me I will in no wise cast out Thus Jer. 31.34 From the least to the greatest yong and old they shall all know me that is believe in me Joh 6.45 64 65. That place of the prophet implies a multitude of such in the Church far above what had been in former times to say it 's meant of the elect as usually they interpret such places reacheth not the scope of the place which imports a greater number than ordinary in former times whereas of the elect it would be true were they never so few or in those times no more of them than had in any other age formerly been therefore it is well observed that the Covenant is the ground of faith and not faith the ground of the Covenant For who can believe without a promise what ground hath the faith of the parent to work upon if you take away the promise Archimedes said if he had but footing to stand upon he would toss the earth like a ball and what cannot faith do which in some sense is said to be omnipotent if it have a promise to work upon but if faith have no ground to work upon it can do nothing 3. Do they not proceed according to the judgment of charity in their administrations as the Apostles did Act. 8. they were all baptized from the least to the greatest that is yong and old and were all these really saints Joh. 3.26 These were accounted the spiritual seed till they manifested the contrary If such why not children For if the Covenant as they say be onely with real saints and the seal administred onely to such then none at all are to be baptized seeing with Peter we may easiely be mistaken But were it not better to administer the seal to 99 that are not really sanctified than deny it to any one to whom it doth belong The third Argument is taken from Circumcision Infants were circumcised under the law therefore now to be baptized under the Gospel First Because the Covenant of grace made with the Jews and Gentiles is the same Covenant for substance as hath been sufficiently proved though there be diversitie of administrations thereof Gal. 3 8. A man in this or that habit is the same man though diverse in his apparel even so the old Covenant formerly adorned with that dress of ceremonies but now stript of them and made plain is one and the same Covenant with the new Covenant Secondly Circumcision and baptism are both seals of the same Covenant and they are the same sacraments or seals for substance and for the spiritual part and use thereof Circumcision sealed the Covenant of grace to Abraham and his seed Rom. 4.11 And baptism doth the like Thirdly We may argue from the Analogie betwixt Circumcision and baptism for they both agree in the substantials though they differ in some circumstantials Now they themselves do confess we may argue from parity of reason or Analogie 1. When Analogie doth not institute a piece of worship but onely helps to the understanding of it now as for the ordinance of baptism it 's clear but as for the application of it to this or that subject we need the help of Circumcision 2. When we do not rest solely in the comparison but have a farther reason for it now it 's not the bare Analogie between Circumcision and baptism by which we enforce the baptism of infants but the grounds of both from scripture 3. When it holds full proportion in scripture to that for which it 's brought which we say Circumcision doth to baptism unless in some particulars wherein a peculiar reason may be given We say then 1. They agree in their signification for they hold forth to us mans corruption by nature The substance of all divinity lay in Circumcision as Luther well observes the like may we say of baptism therefore if we would be good Divines let us studie our baptism For the Lord hath put a great stress upon such truths as seem little in the eys of many Gnorlab signifieth a superfluity and is not sin a superfluous thing Jam. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whitflaw Josh 5.3 The hill of fore-skins This was clearly shadowed out in the cutting off the fore-skin and what doth the washing of the body signify but that natural uncleanness which we contracted from our first parents Heb 10.22 2. They agree in this that they represent the mystery of our redemption In the former there was the shedding of bloud in the later the same bloud is represented by water poured on us How the ceremonio●● part of Circumcision is abolisht but the sacramental part still remains which a believer may plead with God for baptism is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest demand of a good conscience that what is signified in that Ordinance may be made good unto us so the word rather signifies than the answer of a good conscience I say it 's the earnest demand for omnis praepositio est additio every preposition as we say is an addition Phil. 4.17 Not because I desire a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I earnestly desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit or whatsoever was a effect of his Ministery 3. They agree in that they represent the mysterie of regeneration First The