the Disciples here for eating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with defiled because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with unwashed hands though they had not eaten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with undipped hands but had used baptization before their eating And so then there is no necessity of interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always of the strict singular way of immersion but it may be used when yet the washing is performed by but an affusion and so our Infants and others may be said to be baptized though not totally immersed or but sprinkled § 6. And for the setting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that designs only thus much that whereas those that had washed in the morning for all day keeping themselves pure from defilement by polluting actions and occasions needed not to wash any more before meat they that went to the market because of the almost impossibility that there was to avoid defilements there were at their comeing home to repeat their washing before they did eat though they had washed before which washing was by no Tradition of necessity to be by immersion but might be performed by affusion as was said before And thus much for this instance § 7. I pass to another Cui ritui sc adspersioni quoque favet baptismus in nube mari de quo Paulus 1 Cor. 10. agit Walaeus Synops Pur. Theolog. Disp 44. Thes 19. p. 606. viz. 1 Cor. 10.1 2. Where the Apostle be-speaking his Jewish Brethren saith all our Fathers were under the cloud and all passed thorough the sea and were all baptized into Moses in the cloud and in the Sea A baptizing we have here that 's plain for they were all baptized and doubly too for fear of failing in the cloud and in the Sea But how were they baptized in the Sea to begin with that first by being all totally immersed into it by being dipped all over head and ears into the water of it That must be if baptized according to the notion our Anabaptists have of Baptism But no such matter For 't is said Exod. 14.21 22. the Lord caused the Sea to go back by a strong East wind all that night Vid. Christian Beckman Exercit. Theolog. 17. p. 251. and made the sea dry land and the waters were divided and the children of Israel went into the midst of the Sea upon the dry ground and the waters were a wall unto them on their right hand and on their left So then no immersion of them into the Sea no one of them had so much as a foot dipped into the water of it And yet a baptism in the sea they were all baptized and baptized in it There may then be a baptizing without a total yea or a partial immersion of the party into that thing wherein he is said to be baptized And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not necessarily always signifie either a total or a partial immersion § 8. But if not dipped into the Sea when baptized in it much less were they dipped into the cloud when baptized in that Men walking on dry ground and yet dipped into a cloud who discerns not the incongruity of it Had they been dropt from heaven to earth much of that might have been by the way But as and where they they were it could not be And yet they were baptized in the cloud Plain again then it is that there may be a baptism without a total or partial immersion of the party baptized into that wherein he is said to be baptized and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not always necessarily signifie immersion And so our Infants or others are and may be said to be truly baptized though they are no more dipped into the waters than the Israelites were into the clouds or into the Sea when they were baptized in both § 9. Maris illius aquis capitibus ipsis transcuntium altiùs extantibus obruti ac sepulti quodammodo poterant videri emergere ac resurgere denuo cum ad litua objectum evasissent Pluviá ergo copiosà cùm perfunderetur populus ille universus sicut subter nubem extitisse omnes ita nube baptizari omnes commodè satis perhibentur Gataker Advers c. 4. p. 30. But how were they baptized in the cloud and in the Sea Why by being bedewed with the sprinklings of the cloud whilest they walked thorough the Sea And since Cyril of Alexand. * Non enim fieri aliter poterat ut maculae animis peccantium aspersa aspergerctur nisi sancto baptismo cujus figaram nubem esse statuimus D. Cyril Alex. in Hesa l. 2. c. 19. Tom. 1. col 296. resolves the cloud to be a figure of baptism who can tell but that the two ways of baptizing viz. of dipping and sprinkling might be typified by the two ways of baptizing in the cloud and in the sea the way of sprinkling by the bedewings of the cloud falling in drops upon them and the way of dipping by their going so into the Sea as that to such as were on land they might seem covered with it For it is expresly said ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things were our examples or figures litterally types representations made then in that Church of things that should be now in our Church § 10. But be that as it will the Apostle saith the Israelites were all baptized in the cloud and in the sea and yet none of them were dipped in either No necessity then of an immersion to make a baptism or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must always signifie to dip § 11. And if an immersion were necessary to make a baptism how shall we understand it that the Apostles of our Saviour were baptized with the Holy Ghost as our Saviour promised they should be Act. 1.5 Nay and with fire too as St. John Baptist foretold Matth. 3 11. and Luke 3.16 and was fulfilled Acts 2.3 4 What analogie is there between the descent of the Holy Ghost upon the Apostles and Baptism if Baptism must signifie nothing but a total immersion Sure the Apostles were not dipt nor plunged into the Holy Ghost that they might be said to be baptized with it No such thing is said of them But they were filled with the Holy Ghost Yes but that holds no proportion with baptizing men by immersion into water If the water be any thing the fuller for the persons baptized so it is but the person baptized are not filled with the water they are put into the water not the water into them No resemblance then betwixt baptizing by immersion and the descent of the Holy Ghost on the Apostles that they from that should be said to be baptized with it § 12. How then may they be said to be baptized with it Or what resemblance is there betwixt that descent and any other way of baptizing that from thence they may be said to be baptized with it Ab alterá
dipped her self and they whilst she came up out of the water turned their faces another way and departed Men I say and Women and so many of them and in the midst of a populous City and at noon-day going all together into a Pool and there dipped stark naked for none can imagine that either they would be dipped all over in their present wearing apparel or if that were allowable as it was not usual among the Jews that they had brought any Garments with them suitable to the action on that suddain and unexpected unforeseen and unforethought of occasion is a thing so far beyond all probability as to be without the bounds even of all credibility And especially when it may be considered that there was no necessity the excuse many times of indecent actions for it a much easier and more decent way of baptizing being to be had even by immersing their heads into vessels of water with much facility especially by the hands of so many assistants as were upon the place ready thereunto brought thither for that purpose or else by taking water out thence as we do now out of our Fonts and sprinkling them with it or pouring it upon them or yet else if the action must needs be done at a Pool or River by dispersing themselves in several companies some to that Pool others to several parts of the Brook Cedron or such other places of conveniency as the City might afford and there either sprinkling or pouring water upon them or else immersing their heads into water which might well enough be done without a necessity of that immodest way of putting off all their clothes and appearing stark naked in mixed company And now let the unbiassed Reader judge what probability there is of their being totally dipped and how far it is from being improbable that they were otherwise baptized § 7. I proceed to another instance viz. the Baptism of St. Paul himself Act. 9. He had seen a Vision by the way from Jerusalem to Damascus and that an astonishing one such an one as made him fall to the earth v. 4. such a sight as made him blind v. 8. Upon that he was led to the City and there whether in that Consternation or other Prophetick rapture or Penitential exercise of Mortification he continued three days and did neither eat nor drink After three days comes Ananias sent from God unto him opens his eyes declares unto him the design of God in this dispensation exhorts him to arise and be baptized in order to his further adaptment for the Service whereto God had designed him He comports with the Will of God and arose and was Baptized But how By a total immersion of him That is not said Nor is it in the least probable First consider the time of the year when it is supposed to have been done on the five and twentieth day of January the sternest and severest Season of all that cold Winter quarter Then consider the weakness of the Person a man first so enfeebled by an extraordinary Vision that he was not able to go or stand but fell to the earth and was fain to be led by others and then continuing after it three whole days together without eating or drinking Thirdly consider that his baptizing was in the time of his weakness and before he had received any meat to get strength v. 18 19. And now after all this let the impartial Reader judge what probability there is in it or rather how utterly improbable it is that under those circumstances he was baptized by a total immersion and how much more probable it is that water was brought to him that was not able to go to it and he more gently aspersed with it that was too weak to endure the severity of a total immersion into it or yet that if there were any dipping in the case it was but his head or perhaps no more than his face that was dipped and how far after Ages are from being to blame in consulting the healths and lives of their weak Infants at their baptizing by only aspersing or affusing water on them when they see in the Word of God such great probabilities of this dear chosen Vessel 's being so baptized § 8. There is a Third instance looking this way in Act. 10. I cannot pretend to a certainty from thence more than from any other place only methinks there is something of probability of a baptism by aspersion in it and no certainty of a total immersion more than can be drawn from the bare signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have long since shewn to have no such cogency in it that way as necessarily to infer a total immersion of the party to whom it is applied where-ever it is used St. Peter being sent for by Cornelius to Caesaria and being authorized by a Vision to go to him upon his sending immediately after he was come preached the Gospel to him and his company Whilest he was preaching the Holy Ghost fell on all them which heard the Word v. 44. St. Peter seeing them thus baptized before-hand with the Spirit concluded it but fitting that they though Gentiles should be also baptized with water v. 47. and thereupon commanded them to be baptized in the Name of the Lord. v. 48. And though their baptizing be not expressed yet it is but rational to conceive they were baptized By the last words in the Chapter which express their desiring of him then to tarry certain days it seems as if they had not gone out of his presence but had continued with him all the time of their baptizing which was performed betwixt his commanding them to be baptized and their desiring him to tarry Then they went not out of the House then the inconveniencies of a total immersion incline to believe the baptizing was by a way of less inconveniency especially when the Apostle's manner of expression when he argues from their inward baptism to their right unto an outward baptizing is considered v. 47. Can any man forbid water that these should not be baptized who have received the Holy Ghost as well as we He doth not say can any Man forbid them we may suppose going abroad to the water to be baptized therein but can any Man forbid water we may suppose to be brought hither that they may be baptized therewith As if he had said The Holy Ghost having in this place already begun and done his part of baptism in falling upon them it is but convenient that in the same place we should do our part and baptize them with water also that so they may not go away with a half baptism but have their baptism completed Therefore let even some water be brought hither and let them be sealed with the outward affusions of that upon their bodies who are already sealed with the inward effusions of the Spirit upon their Souls I cannot I say pretend hence invincibly to prove they were not dipped
Vulg. Latine And that will not necessarily infer a total immersion For a Man might be baptized in Jordan who was not wholly dipped into Jordan Unless the meer force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will infer it the contrary whereto hath been I hope sufficiently made out § 17. Now towards the making good of the Enallage here of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall note first that this Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never that I find in all the New Testament besides this place used after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any derivative from it before a word signifying any River Pool Fountain or Water whatsoever so that it is in this sense but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used but once § 18. Next I shall note that it is very frequently after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set before other words where it is incapable of having any such signification as must necessarily infer an immersion into that thing which it is set before Hence we read Matth. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. baptizing them in the Name of the Father c. So Act. 19.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were baptized in the name of the Lord Jesus So 1 Cor. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were ye baptized in the Name of Paul and ver 15. lest any one should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I had baptized in my own name Again we read of being baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Christ Rom. 6.3 and Gal. 3.27 But surely that signifies not being immers'd or dipt into Christ no more than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.2 is signified the Israelites being dipt into Moses or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.3 is signified our being literally immersed or dipped into the death of Christ or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.13 is signified our being literally dipped into one body And when Act. 19.3 the question is asked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto so we read it even there not into what were ye baptized the answer is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into water nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Jordan but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto again not into John's baptism But John's baptism was not water but a baptism or washing with Water unto Repentance whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the baptism of repentance Act. 13.24 and elsewhere And there in ver 5. St. Paul said John verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized with the baptism of repentance So then no more appearance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where any proper immersion or dipping is signified § 19. Let us now see how the case stands with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that we meet with frequently joined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet never signifying an immersion or dipping into that be it what it will be Water River or Sea that follows it but signifying either 1. the Place in which the Baptism was performed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3.6 in Jordan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 1.5 in the River of Jordan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.2 in the Sea or else 2 the Instrumental Matter wherewith it was performed as when John said Matth. 3.11 I indeed baptize you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with water as also Mark 1.8 Luk. 3.16 Joh. 1.26 So when he said Joh. 1.31 I am come baptizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with water and again ver 33. he that sent me to baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with water And to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies water to be the Instrument of Baptism we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dative case the case of the Instrument set without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in several places and particularly Act. 1.5 where saith our Saviour to his Apostles John truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized with water And again Act. 11.16 where this saying of our Saviour is remembred and commemorated by St. Peter saying Then remembred I the word of the Lord how that he said John indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized with water By which 't is plain that the meaning of John's baptizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same and no more than his baptizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barely and without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with water and with that as the instrument wherewith he performed his action of baptizing or more agreeable to the use of speaking as the matter wherewith he baptized § 20. Shall I add to all this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used and still with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before such things as there can be no immersion or dipping into or was none intended in the places where 't is used Such is 1. the Holy Ghost as Matt. 3.11 He shall baptize you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Holy Ghost So Mark 1.8 So Luke 3.16 Again Joh. 1.33 the same is he which baptizeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Holy Ghost So Acts 1.5 Ye shall be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Holy Ghost and again Act. 11.16 Ye shall be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Holy Ghost Sure none will be so absurd as to talk or think of immersing or dipping men into the Holy Ghost or to think any other but that as water is the outward and visible instrument of Baptism so the Holy Ghost was the inward and Spiritual instrument wherewith the parties concerned in these Scriptures were to be baptized And such 2. is Fire as Matth. 3.11 where baptizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Fire is joyned with baptizing with the Holy Ghost So Luke 3.16 Now no man sure ever thought that by a baptizing with Fire was meant an immersion or dipping into fire And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not intended to be understood as it is not expressed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the form of Speech clearly points it out to be considered under some notion of Instrumentality in the business of that Baptizing and even determines the former member 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood so too § 21. So then no proper immersion or dipping pointed at by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherever it is set in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout the whole New Testament Now whether all the so many other Texts wherein is no immersion must without any necessity inforcing thereunto be interpreted by that only one where there but seems one to be or whether that that only one ought not to have an Enallage allowed in it and be interpreted with conformity to all the rest let the impartial Reader judge Only to observe that in the fifth verse going before there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were baptized in Jordan were enough and so has been thought to perswade that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ninth verse were to be as it is in our English
verò notionc quâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abluere significat transfertur ad Donationem Spiritus Sancti nempe quoniam hic ut animam imbuat abluat aquae instar in eam effunditur prout loquitur SS Joel 2.28 exinde S. Petrus Act. 2.17 item S. Paulus Tit. 3.6 servavit nos per Lavacrâ—m Regenerationis Renovationem Spiritus sancti quem effudit in nos copiose Voss de Bapt. Disp 1. p. 344. There is a great resemblance between baptizing by aspersion or effusion of water on the parties baptized and the descending of the Holy Ghost For as the water that is sprinkled or poured on the parties baptized falls usually from above upon them so did the Holy Ghost fall from above on the Apostles And accordingly this coming of his from above upon them is called effusion Act. 2.33 where S. Peter speaking to the multitude concerning this action saith Christ being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effudit hath shed forth poured out this which ye now see and hear And this according to a prophecie long spoken before by the Prophet Joel and recited newly in ver 16 17. which was that it should come to pass in the last days that God would pour out his spirit upon all flesh Nor is it only called an effusion but also a falling of it upon them For when St. Peter reported to the Brethren in Judaea what had befallen Cornelius and his company at Caesarea and particularly the Holy Ghosts being communicated unto those Gentiles as well as to themselves who were Jews which communication is also called a pouring out of the gift of the Holy Ghost upon them Acts 15.45 he saith that as he began to speak to them the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fell on them as it had done on themselves at the beginning Acts 11.15 Now what can more fitly answer to this than baptizing by way of effusion or pouring out of water on the baptized whether out of the hand or other vessel So that there must be no resemblance betwixt the Holy Ghost falling on the Apostles and Baptism and then why is his falling on them called a baptizing of them or else a baptism may be without an immersion § 13. And the like to what is said of their being baptized with the Holy Ghost may be said of their being baptized with fire The fire wherewith they were baptized came from above and sat upon them they were neither dipt into any fire below them nor sat in it So clear an evidence this in my poor thoughts that there needs nothing more to evince it that the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially as it self is baptized and taken in from being a Heathen to become a Christian word may signifie to baptize as well where there is but an effusion or an affusion of water on the party baptized as where there is an immersion of him into the water § 14. And yet the word even in its Heathen use does not always signifie a total immersion of that Person or Thing whereto it is applied For a Person first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyr de Styge p. 282. cited by Mr. Whitbie in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 40. See Sydenham's Christian Exercitation on Ins Baptism ch 15. p. 132. we have an instance in Porphyrie who tells us of a river in India into and through which if an innocent person went he was taken but up to the knees but if an offender went into it by that time he had gone a little way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is baptized up to the head Here we have such an immersion as denominates a Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized and yet is that immersion not total but only partial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up to but not over the head Then for a Thing This as Mr. Sydenham observes appears from that delivered by the Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to plunge or put wholly under water as it does then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie less as it also does no more than is competible to a blown bladder or bag or bottle of leather whose swimming in the top of the water cannot be called an immersion at least not total into it And yet to signifie such a kind of scarce partial mersation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used Baptize or wash him utris instar as a bottle in the water but do not drown him or utterly plunge him so Mr. Sydenham englishes it § 15. And accordingly in St. Chrysostom Nam mergi aquam subire hinc remeare descensus ad inferos symbolum est hinc reversionis so one renders it Baptizari enim demergi deinde remeare emergere est symbolum seu signum descensûs ad inferos ex eo ascensûs So another But still with both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with neither aquam subire or demergi to be totally immersed to express a total submersion we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did import a total submersion under the water it had been needless to have added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verb signifying the very same thing to it And therefore in reason as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a total submersion so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie at most but a partial mersation in this place § 16. And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does signifie a total immersion is plain by that of S. Athanasius where he uses that word to signifie the whole of what was done in baptism by way of immersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For our thrice dipping of the Infant into the water and bringing him out again signifies the Death of Christ and his Resurrection after three Days qu. 94. de Interpr Parab Script § 17. If any should think to evade the force of this argument by making such a distinction as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie to put the person wholly under the water and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sink him so put further down unto the bottom I must return first that it cannot be proved that ever there was any such custom in baptizing Secondly for Infants so great was the danger of their drowning by that means that they would never do it And thirdly that for elder Persons they were already at the bottom of the water before their baptism with the lower parts of their body and wanted nothing but the putting of their heads or upper parts of their body under it by the Priest also And so it remains that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there doth not signifie a total submersion under the water § 18. But it is argued from the
from the same Prophetick promulgation whereon the Christians had founded or at least whereby they confirmed their baptismal purgation and therefore such as they ought not to be offended at In short the Rantization of the Heathens founded on that Prophecie that was applied to baptism by the Christians is some though but an obscure intimation of such a practice used by them in their baptismal introductions of Members into their Church Quomodo autem populi veteris sic Christiani sacros ritus aemulatus est hostis ille humani generis Tert. praescript c. 40. Ipsas res de quibus Sacramenta Christi administrantur aemulantes affectavit exprimere in negotiis Idololatriae At quasnam illas ea nimirum quae in Baptismo Christiano in sacra coena adhibentur elementa Tingit enim inquit ipse quosdam utique credentes fideles suos celebrat panis oblationem Gataker Adversar cap. 42. p. 418. See above ch 8. S. 4. marg And for the Daemons imitation of the Christians in their Baptism Tertullian is by Mr. Gataker produced as a further witness as more no doubt might be if there were need for it § 28. Magdeb. cent 2. c. 6. col 109 110. Niceph. Eccl. Hist l. 3. c. 37. Whitgift Answ to T.C. Tract 9. p. 519. But a clearer intimation we have of it in a story related to us by the Centuriators of Magdeburg from Nicephorus Callistus in whom it is and which is also referred to by Archbishop Whitgift in his Answer to T. C. The Story is this that in the time of Marc. Aurel. Antoninus who began his reign An. Chr. 161. a certain Jew travelling together with some Christians was Converted and falling very sick desired Baptism but that they having neither Priest to do it nor Water to do it withal at first refused him yet afterwards overcome by his urgent importunities yielded as far as they could to his request and sprinkling sand instead of water three times upon him they baptized him in the name of the Father and of the Son and of the Holy Ghost Whereupon the man recovered Now if sprinkling of water in Baptism at least in some cases had not been an use and that a known one at that time how should it have come into their heads to have used any such action As in the form of words it is certain they kept close to the Ecclesiastick usage so it is not to be doubted but they did so in the manner of acting And when report was made of what was done to the Bishop of Alexandria or more probably of Corinth and his opinion asked in the case he after consultation had with the Church about it thereunto answered that the man was baptized si modo aquâ denuo perfunderetur as they say were he but sprinkled again with water or had he but water poured on him again Where 't is plain nothing was disapproved of in that action or declared insufficient not the Baptizer not the form of Words not the manner of application by sprinkling but only the want of that Element which was proper for Baptism which if used though in the same way of application to him that the Sand had been the Baptism was pronounced to be sufficient Than which what proof can be desired more clear or more full A like Story to this if not the very same with this Johannes Moscus who lived about the year 600 relates to have happened in his time as Vossius saith de Baptismo pag. 348. § 29. We have yet in this Age another intimation of this usage in Tertullian who flourished in the latter end of this Century and in the beginning of the Century following His words are Quis enim tibi tam infidae poenitentiae viro asperginem unam cujuslibet aquae commodabit Tertull. l. de Poenit. c. 6. Who will pleasure you who are a Man to whose penitence so little trust is to be given with one sprinkling of any water Now that the speech hath reference unto baptism the words immediately foregoing do sufficiently intimate For saith he I do not deny the Divine benefit that is Neque enim renuo divinum beneficium i. e. abolitionem delictorum inituris aquam omnimodo salvum esse Tertull ib. the abolition of sins to be every way safe that is secure to those that shall go into the water that is be baptized Now such an allusion unto baptismal sprinkling would not have been made by Tertullian a Man so accurately skilful in all the rites of the Church had it not been a rite and that a known one too of the then present Church to baptize if not always or ordinarily yet in some cases by sprinkling An evidence this of such importance at least as to me it seems as were sufficient to over-sway with and carry away the assent of any modest Inquirer as assuredly it did his in whose favours to their cause the Anabaptists do so much glory I mean B. Taylor Whence that acknowledgment which he makes hereof in his Cases of Consc l. 3. ch 4. Rul 15. S. 13. n. 9. pag. 644. the very place where his greatest liberalities on them as to this matter are bestowed And of this sprinkling besides what is implied in the former testimonies there was some little use in the Primitive Church Quis enim tam infidae poenitentiae viro asperginem unam cujuslibet aquae commodabit De Poenit. c. 6. says Tertullian speaking to an impenitent Person Who will afford thee so much as one sprinkling of water meaning for his baptism So he § 30. But because there may be others not of altogether so sanguine a belief as I am in these concerns who yet are waxie enough to take other more sinister impressions I will prosecute my Inquest into Ages of the Church more remote than this and farther distant from the first as hoping that if we shall find this to have been an use not only begun in the first but continued in the following Ages of the Church and if in any Age or Ages of it it seem interrupted for want of a full intelligence of what was done in those Ages yet again revived and still continued on in the following it will neither be refused as novel nor rejected as antiquated but revived as Catholick so far at least as to be thought lawful yea and fitting too to be used on just occasion for it § 31. If we go on then to the Third Century See Euseb Eccles Hist l. 6. c. 5. early in that about the Year of Christ CCXX we find Potamiaena a Noble Virgin of Alexandria and a Disciple to Origen Martyred Basilides a Souldier led her to Execution But not long after himself whether wrought upon by her communication in the way to or by her courage and constancy at her Execution or by appearing to him afterward in a Vision I know not becomes a Convert and professes himself a Christian and upon his avowed
cluendis corporibus vim sanguinis Christi in delendis peccatis declarant Tilen Disp 1. de Bapt. Thes 32. and even by Scripture Text it self as water is a suitable element to represent the blood of Christ whereby we are cleansed from our sins so washing with water is a suitable action whereby the application of Christs Blood unto us for our cleansing is expressed and so most agreeable unto the nature of Baptism and consequently that by what application of water we may be so washed as to be cleansed by such we may be said to be baptized Cùm nec minùs in aspersione quà m in immersione Sacramenti analogia servetur siquidem in legalibus purificationibus sufficicbant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tilen Disp. 1. de Bapt. Thes 15. Praesertim cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significationis maneat adspersione illae etiam sordes abluantur Keckerman Theol. System l 3. c. 8. p. 452. § 7. Now that sprinkling is such a way of application of water as hath been designed and used for cleansing will appear from Scripture and then consequently it will follow that it may be so still And of that we have instance in Num. 8.5 6 7. where the Lord gives order unto Moses to cleanse the Levites and directs him too how to cleanse them And thus saith he shalt thou do unto them to cleanse them sprinkle water of purifying upon them and let them shave all their flesh and let them wash their clothes and so make themselves clean See! here is no other washing of them appointed for their cleansing but what was done by sprinkling of the water of purification upon them In Num. 19. order is given for making water of separation with the ashes of a red Heifer ver 1 c. This water was to be a purification for sin v. 10. The way of washing with this water for purification was to be by way of sprinkling and that so strictly that whosoever had touched the body of a dead man and had not so purified himself with it was to be cut off from Israel because the water of purification had not been sprinkled upon him v. 13. So again for the purifying of a Tent wherein any Man died and of the persons and vessels in it or any that touched any of them a purification was ordained to be made by this water and that purification was to be made by sprinkling v. 18 19. with the like menace of cutting off from the Congregation to him that was unclean on those accounts and had not so purified himself because he hath defiled the Sanctuary of the Lord the water of purification hath not been sprinkled upon him ver 20. Which cleansing from the Legal pollution of the body by the sprinkling of the water of purification typified our cleansing from the moral defilement of the Soul by the sprinkling of the blood of Christ Whereto the Learned Dr. Jackson saith Tom. 3. Lib. 10. c. 50. Sect. 3. p. 271. the Apostle hath special reference more than allusion saying Heb. 9.13 14. If the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the blood of Christ purge your conscience from dead works And again that the water of sprinkling consecrated by the aspersion of the ashes of this legal sacrifice did truly resemble the water of Baptism by which we are washed from sin and consecrated unto God as clean persons that is made Members of his Church on Earth saith he is so evident in it self that it needs no Paraphrase or laborious Comment upon the forecited Law yet withal referring his Reader to Chytraeus his Commentaries on the Book of Numbers c. And I shall not be alone if I shall say Ad Sacramentum enim Baptismi Apostolus respicere videtur quo externa quidem corporum fit ablutio interna vero cordium purgatio per Christi sanguinem obsignatur D. Pareus in Heb. 10.22 that the Apostle hath a respect unto Baptism when in Heb. 10.22 he saith Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Which words having our hearts sprinkled c. to me seem not so much to declare with what qualification we should draw near unto God as upon what ground we may draw near unto him Est ergo sensus Cùm sanguine spiritu Christi à sordibus peccati purgati simus hujusque purgationis symbolum baptismum habeamus accedamus igitur purificatis cordibus per fidem non polluti peccatis conscientiam turbantibus per veram resipiscentiam Par. in loc even upon the account of our having been baptized and therein had our hearts sprinkled from an evil conscience with the blood of Christ as well as our bodies washed with the pure water of Baptism And to this sense the Original fairly leads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is literally being we have had our hearts sprinkled from an evil conscience and have had our bodies washed with pure water that is being we have been baptized and so purged and cleansed from those sins which before kept us at a distance from God and made us afraid to come nigh him by the blood and spirit of Christ who is our High Priest and is at the right hand of God interceding for us let us with a true heart draw near to God in confidence of acceptance through his Intercession for us who by so purging and cleansing us hath fitted us for such access in full assurance of faith that upon our approaching we shall be accepted And when the inward washing from sin is stiled a sprinkling how fairly doth it intimate that the outward washing did hold correspondence with it and was performed by sprinkling also At least so much will be infallibly gained by it that washing by way of sprinkling is an action very suitable to and agreeable with the nature of baptism as outwardly representing that inward washing which is performed therein and correspondently thereunto termed a sprinkling § 8. And even God himself had long before shewed the agreeableness of the outward washing of the body from its filths with water by way of sprinkling with the inward washing of the Soul from its sins by his grace through the blood of Christ applied thereto for its cleansing when in Ezech. 36.5 he said to Israel in reference to their defilements wherewith they had been defiled in the Countries into which they had been scattered Then will I sprinkle clean water upon you and you shall be clean from all your filthiness and from all your Idols will I cleanse you That is I will render you as spiritually clean from your sin by my pardoning and purifying grace as you should be legally clean by having clean water even the water of separation and purification sprinkled upon you §
religions and lastly would always have them begin his worship with this because he would have the prime and principal point of our salvation the belief of remission of sins that is of free justification by that means confirmed unto men and more powerfully stirred up His speaking so indifferently of all these ways of baptizing tinction ablution and aspersion speaks his allowance and approbation of every one § 109. But not Calvin only and the Men of his judgment were so minded but Persons also of a different perswasion from him and that both at home and abroad Ter verò infans vel immergitur vel tingitur aquâ baptismatis Tertiò quoque repetita immersio vel tinctio typum triduanae domini sepulturae exprimit per quam Christo consepulti sumus in baptismo cum Christo resurreximus in fide ut à peccatis abluti in sanctitate virtutum vivamus imitando Christum Canon Concil Provincial Coloniens sub Hermanno celebrati Anno 1536. For instance Herman Arch-Bishop of Colen for the Reformation of his Diocese held a Provincial Council in the Year of our Lord 1536. for which he was after by the Emperor forced to leave his Bishoprick In that Council the Canon which concerns the baptizing of Infants is delivered in such terms as speak differing ways of baptizing viz. either by immerging or by tinging that is by dipping or sprinkling or otherwise wetting than by dipping in use in that Church It adds also that the thrice repeated immersion or tinction expresses a type of our Lord 's three days Sepulture or burial Now it is plain that though tingo where it stands alone doth not denote any particular way of baptizing but notes baptizing in general without reference to any particular way of it and is so used in the writings of Church Authors both ancient and Modern yet when it is set with immergo and in contradistinction to it then it notes another way of baptizing than that whether by aspersion affusion or perfusion and not dipping as I have before sufficiently shewed Ch. 3. S. 6 7. And it must do so here unless we will in so few words make a ridiculous tautology as if the Council had said But the Infant is thrice either dipped or dipped which would be very little becoming the gravity of so wise and learned a Council as that was And tingitur cannot be here said to be added to immergitur by way of exegesis or explication for it is the particular that is to explain and determine the general and not the general the particular And if but one and the same thing had been meant by both the words it must have been The Infant is tinged or dipped not dipped or tinged Besides dipping is a word of a more known and determinate use than tinging is And 't were absurd to explain notum per ignotius a more known term by a term of whose import there was less knowledge And so here is a fair evidence for a baptism by other than a total immersion in that Church § 110. And thus at home in the Year 1558. Thomas Watson Bishop of Lincoln published a Volume of Sermons about the Sacraments in the fourth of which fol. 226. he saith concerning the matter in hand although the old and ancient Tradition of the Church hath been from the beginning to dip the Child three times in the water as Christ lay three Days in the Grave yet that is not of such necessity but that if he be but once dipped in the water it is sufficient yea and in time of great peril and necessity if the water be but poured on the head it will suffice § 111. About that time flourished Wolfgangus Musculus a Man of great Learning and equal Modesty And he An. Chr. 1560. published his Common Places of Divinity wherein Postremò quod immersionem infantis attinet judicamus hanc non sic esse necessariam ut non sit liberum Ecclesiis baptizare vel mergendo vel aspergendo Libertatem hanc servatam esse in Ecclesiis videre est in Augustino de Ecclesiasticis dogmatibus more truly Gennadius was that Author c. 74. Cypriano l. 4. Ep. 7. when he comes to speak of the manner how baptism ought to be administred he saith as to the immersion of the Infant that is to be baptized we do not judge it so necessary as that the Churches may not be at liberty to baptize either by dipping or sprinkling And then goes on to prove that this liberty had been kept in the Churches by two testimonies already mentioned from St. Augustin and St. Cyprian This was the judgment of this Man worth a World as I have somewhere read him reckoned § 112. Much about the same time or a little after Ann. Chr. 1565. flourished Martin Chemnitius And he tells us that St. Paul the best Interpreter of what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed Paulus certissimus interpres dicit baptizare esse mundare seu purgare per lavacrum in verbo Sive igitur per ablutionem quae fiat adh bitâ aquâ Eph. 5. Tit. 3. Act. 2. sive adhibitio aquae fiat mergendo tingendo perfundendo seu aspergendo est baptizatio est enim purgatio seu ablutio per lavacrum aquae Nec ad lavacrum necessario requiritur immersio sub aquam Christi igitur mandatum est ut in baptismo fiat purificatio seu ablutio per lavacrum aquae Quo verò modo illa fieri debâ—at sive mergendo tingendo perfundendo sive aspergendo Christus non praescripsit Chemnitii Exam. Concil Trident. part 2. p. 122. a. saith that to baptize is to cleanse or purge by the washing of water with the Word Therefore concludes he thence whether the washing be performed by mersion tinction perfusion or aspersion it is a baptizing for it is a purgation or cleansing by the washing of water Nor unto this washing is necessarily required an immersion under Water And again The command of Christ is that there be in Baptism a purification or cleansing by the washing of Water But how that cleansing ought to be made whether by dipping tinging pouring on or sprinkling Christ hath not prescribed So then at great liberty is the Church of Christ in this case to baptize which way she pleases by dipping or sprinkling or otherwise and all without sin at least in the judgment of this Learned Author the Tridentâ—ne Council's severe Examiner § 113. In the year 1586. was printed at Wirtzburg the Confessors Manual by Martinus ab Azpilcueta and as in his opinion there must be an ablution in Baptism Adde quòd ad hoc ut aliquis sit verè baptizatus sufficit quòd quantulacunque pars ejus tingatur aquâ quamlibet modicâ c. Martin ab Azpilcueta Dr. Navarrus Confession Manual c. 22. n. 7. p. 693. so the wetting of but a little part and that but with a little water is sufficient to speak the party baptized
§ 114. About the year of our Lord 1589 flourished Nicolaus Hemingius and published his Commentary on St. John And saith he there as oft as we see Infants sprinkled with the water of baptism we are put in mind of the secret regeneration of Infants c. Quoties igitur videmus Infantes aquâ Baptismi aspergi admonemur arcanae regenerationis infantium quae fit non per aquam â—lementarem sed per spiritum sanctum cujus tamen aqua clementaris efficax symbolum est Heming in Joh. 3.5 col 132 133. No need of arguing hence either the practice of his time to have been to sprinkle in Baptism or his opinion of the lawfulness and sufficiency of such baptizing since it was symbolical of that secret regeneration that inwardly was wrought by the Holy Spirit § 115. A little lower down in this Century was Lambertus Danaeus Hodie autem aquâ férè tantùm asperguntur qui sunt baptizandi non autem immerguntur In quo ipso nulla est in fide dissentio inter nos veteres Lamb. Dan. Isagog Christian pars 4. de Sacramentis c. 29. pag. 522. Nam in baptismi administratione alia sunt aut substantialia aut Ceremontalia aut Accidentalia Substantialia sunt aqua illius applicatio c. Ceremonialia sunt reliqua Ac substantialia quidem neque possunt neque debent praetermitti vel immutari At Ceremonialia possunt immutari quaedam etiam praetermitti quaedam etiam omnino rejici repudiari debent Id. ib. p. 521. a learned Author who about An. Chr. 1591. published his Isagoge Christiana And having declared the ancient manner of baptizing to have been by dipping and that naked he saith At this day they who are to be baptized are mostly sprinkled only with water and not dipped into it Wherein yet he adds there is no disagreement in Faith between us and the Ancients His reason he had given before which was that Substantials of Baptism as water and an application of it might neither be omitted nor changed but the Ceremonials as the manner of applying the water by affusion or immersion and that once or thrice are may be changed § 116. In the year 1592. was published by Joh. Stephan Durantus Húncque ritum baptizandi sub trina immersione vel aspersione servavit Ecclesia ut ex Romanae Ecclesiae Sacerdotali apparet Et constat quòd in Ecclesiae Romanae Provinciis aspersione seu perfusione aquae baptismus confertur quod nec novum nec recens est Legimus quendam à S. Laurentio dum ad mortem ducebatur urceo allato baptizatum fuisse S. Cyprian Ep. 76. ad Magn. Nec quenquam movere debet quòd aspergi vel perfundi videntur aegri cùm gratiam dominicam consequuntur Notandum ait Walafrid Strabo de Reb Eccles c. 26. non solùm mergendo sed etiam desuper fundendo multos baptizatos fuisse adhuc posse baptizari c. Joh. Stephan Durantus de Ritib Eccles Cathol l. 1. c. 19. num 37. p. 135. Edit Colon. Agrippina 1592. a Book of the Rites of the Catholick Church Therein he declares how the Church of Rome had to that time kept but he says not how long before it had held the Rite of baptizing with a threefold dipping or sprinkling and that in the Provinces of the Church of Rome baptism is given by sprinkling or pouring on of water which he affirms to be no new thing nor lately come up and backs his affirmation with the example of St. Laurence and the Authorities of Walafrid Strabo and St. Cyprian In this testimony there seems to be great weight every circumstance considered whether the Dignity of that Church wherein it was the Church of Rome the leading Church of the World for many Ages or the Diffusedness of it not only through that Church but the Provinces also of it or the Antiquity of it from Strabo's time from St. Laurences time from St. Cyprians time who was martyred about An. Chr. 258. nay no beginning is set to its being in the Church of Rome as if it had been there held in practice from the beginning Which being the contrary thereto cannot be proved is with me an Argument of weighty force and how slightly soever some may look upon it yet others I hope of cooler temper may think it to be of some moment § 117. Much about the same time or a little after An. Chr. 1598. flourished Daniel Chamier a person whose learning needs none of my pen to commend it And his opinion was that forasmuch as the whole virtue of the water lay in signifying by washing Quia tota virtus aquae est in significando per ablutionem certè non interest quantum quisque abluatur quomodo in Eucharistia non quantum quisque comedat l. an Chamier l. 5. de Bapt c. 1. p. 1404. parag 4. it mattered not how much every one was washed even as in the Sacrament of the Eucharist it did not matter how much every one did eat Then with him it was not material whether the baptism were by immersion affusion or aspersion so there were but water and any way an ablution with it § 118. In the beginning of this Seventeenth Century now current anno 1606. Mr. Attersol published his Treatise of the Sacraments And touching the Point in hand he delivereth his opinion thus Dipping into the water is not necessary to the being of a Sacrament Lib. 2. ch 1. p. 108 109. Sprinkling of water is not necessary to the being of a Sacrament but wetting and washing with water is necessary to the being of a Sacrament Now whether the whole body should be washed or the face only and whether it should be done once or thrice is not greatly material but left indifferent to the Church to decree and determine what shall be thought fittest to be received and practised Materia propinqua est ablutio est enim opus quod aâ—luat corpus Nota tamen quòd per ablutionem intelligimus vel immersionem sive unam sive trinam vel aspersionem vel effusionem quocunque modo horum fiat tenet baptismus Tamen quisque debet baptizare juxta ritum suae Ecclesiae nisi aliud petat necessitas vel honestas Necessitas quidem ut in loco ubi est trina vel una immersio cùm est periculum nocumenti infantis potest aspergi vel paucâ aquâ suffundi Honestas ut si adultus est non debet immergi sed sufficit effusio Tolet. Instruct Sacerdot l. 18. p. 372 373. § 119. In the year 1603. was Printed Colon. Agrippin Cardinal Tolets Cases of Conscience And therein he delivers it as necessary that there be an ablution of the body of the baptized with water But then he tells you that by ablution is meant either immersion once or thrice or aspersion or effusion and that which of these ways soever it be done the Baptism holds good c. Quid de