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
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
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
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
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
the night so their Proselytes I suppose are not put into the water by their Baptizer but go in of themselves neither I think are they now naked but have some Linnen Garment on neither do so much as the Women dip themselves but even they are dipped by their Baptizer differently from the manner of baptizing in our Saviour's days Then neither the Apostles did nor the Church hath nor themselves do think themselves obliged by vertue of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to conform in all points to the manner and order of baptizing in use at that time and in that place where our Saviour spake that word They then who cannot but see that the Church of Christ hath varied and who themselves do vary in some circumstances from the manner and order used then and there when and where our Saviour spake that word cannot in reason and ought not in justice to tie us to the exact observation of others unless they will be guilty of that high crime of uncharitableness or rather injustice and partiality which consists in condemning others for what they do themselves i. e. varying from the order of baptizing in use in that time and place wherein our Saviour gave his order for baptizing and then St. Paul will have somewhat to say to them which I leave them to read and consider of Rom. 2.1 2 3 c. § 7. And now supposing my way to be sufficiently cleared by the removal of this obstacle I will proceed to that which is in order to follow CHAP. IX The agreeableness of baptizing by aspersion or affusion unto the Nature of Baptism § 1. IF we inquire into the Nature of Baptism Nam ad materiam quod attinet aqua res est seu nitro plena esse dicitur seu quavis aliâ qualitate omnium maximè idonea quae corporis sordes cluat Amyrald Thes Salmur De Bapt. Sect. 17. 1 Joh. 1.7 Nam sicut aquâ abluuntur sordes corporis sic sanguine Christi in cruce effuso cordibus per fidem asperso abluuntur sordes animae id est peccata Piscat Com. Loc. 23. Thesâ— 14. Item Loc. 24. Thes 12. Baptismus est Sacramentum à Christo institutum ut per illud Ecclesiae inseramur cum hâc promissione quòd non minus certò quà m aquâ extrinsecùs lavamur etiam intrinsecùs à peccatis abluimur per sanguinem Spiritum Christi Voss de Bapt. Disp 1. Thes 1. p. 342. Baptismus est primum N. T. Sacramentum quo ex institutione Christi per ministrum ejus aquâ abluimur in nomine Patris Filii Spir. Sancti ut ita Receptio in Novum Gratiae Foedus intrinseca per sanguinem Spir. Christi ablutio à peccatis clarè nobis signotur certò obsignetur Id. ibid. p. 345. we shall find it to be a holy Sacrament wherein by the external washing of the baptized with Water is principally signified his inward washing from sin by the blood of Christ the water from the abundance of nitre which is said to be contained in it and its being thereby made the more apt for cleansing very fitly representing the blood of Christ which as the Apostle saith cleanseth from all sin and the action of washing no less fitly representing the application of the blood of Christ to the sinner for the cleansing of him In reference to which action the same Apostle hath told us of Christ's having loved us and as the best instance of that love imaginable having washed us from our sins in his own blood Rev. 1.5 § 2. Baptismus dicitur intinctio i. e. ablutio cortoris exterior facta sub forma verborum praescripta P. Lomb. Sent. l. 4. Dist 3. part 1. de Baptismo in speciali Baptismus est primum Sacramentum N. Testamenti per externam aquae adspersionem ablutionem declarans obsignans fidelibus internam ipâ—orum ablutionem per sanguinem spiritum Christi H. Alting com loc Baptismus est prius novi Testamenti Sacramentum quo qui in foedere sunt à ministro Ecclesiae secundum institutionem Christi aquâ conspeâ—guntur abluuntur ad internam animae à peccatis ablutionem quae spiritus sancti operatione propter solum Christi sanguinem contingit nec non cum Christo communionem in Ecclesiae Christi receptionem significandam obsignandam conserendam Wendelin Christ Theolog. l. 1. c. 22. Thes 4. Baptismus est primum novi foederis Sacramentum in quo electis in Dei familiam receptis externâ aquae aspersione peccatorum remissio regeneratio per sanguinem Christi spiritum sanctum obsignatur Wolleb Christ Theol. l. 1. c. 23. Baptismus est primum N. Foederis Sacramentum à Christo institutum ex analogis signo signato analogicá relatione ipsorum inter se actione constans quo foedcrati à Ministris Ecclesiae abluuntur ut Christo insiti internae animae ablutionis per sanguinem spiritum ipsius fiant participes Luc. Trelcat Loc. Com. Institut l. 2. Tit. de Bapt. p. 187. Aqua assumitur in Sacramentum baptismi ad usum ablutionis corporalis per quam significatur ablutio peccatorum Aquin. Sum. 3. q. 66. art 7. c. a. Quia tota virtus aquae est in significando per ablutionem certè non interest quantum quisque abluatur quomodo in Eucharistia quantum quisquc comedat Chamier l. 5. de Baptism c. 2. Notum est aquam quae est res permanens non dici baptismum nec Sacramentum Baptismi sed ablutionem quae est actio dici Baptismum Sacramentum Baptismi Et similiter certum est Sacramenti definitionem optimè congruere ablutioni c. Bellarm. de Sacram. Euch. l 4. c. 3. Tom. 2. Col. 790. C D. Est hic baptismus primam novi Testamenti Sacramentum à Christo institutum in quo apta concinna signi signati analogia foederati aquá abluuntur Tilen Disp. 1. de Bapt. Thes 4. Baptismus est Sacramentum N. T. quo aquae perfusione in nomine Patris Filii S. S facta significatur obsignatur fidelibus beneficium purgationis à peccato per filium Dei regenerationis ad vitam aetâ—rnam Keckerman System Theolog. l. 3. c. 8. p. 451. And hence the Master of the Sentences defining Baptism saith it is an intinction that is an outward washing of the body done under a prescribed form of words And later Divines define it to be a Sacrament that by the outward washing of water signifieth the inward washing of the Soul with the blood of Christ It is saith Altingius a Learned Member of the Synod of Dort the first Sacrament of the New Testament by the external sprinkling and washing of water declaring and sealing unto believers their inward washing by the blood and spirit of Christ So saith Wendelinus a later but no less Learned Divine than he Baptism is the former Sacrament of the New Testament
wherein they who are in the Covenant of God are by a Minister of the Church according to the Institution of Christ sprinkled with water and washed to signifie seal and confer the inward washing of the Soul from sin So others to the same purpose Voss de Bapt. p. 345. § 3. Hence also among the Fathers Cur verò liquore corporis sordes abluente Sacramentum hoc perfici mandavit Jesus in causâ est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter ablutionem externam quae Aquâ fit internam quae fit sanguine Spiritu Christi Voss de Bapt. Thes 4. p. 347. Neque enim aquâ lavat animam sed priùs ipsa lavatur spiritu ut alios lavare spiritualiter possit D. Hieron adv Luciserian Felix Sacramentum aquae nostrae quâ abluti delictis pristinae caecitatis in vitam aetâ—rnam liberamur Tertul. de Bapt. Non ideo abluimur ut delinquere desinamus sed quia desiimus quia jam corde loti sumus Id. ib. Nulla distinctio est mari quis an stagno flumine an fonte lacu an alveo diluatur Id. ib. Hortandi sunt homines tunc se potiùs interimere cùm lavacro sanctae regenerationis abluti universorum remissionem cepâ—rint peccatorum D. Aug. de Civ l. 1. c. 27. Ablutos homines purgantibus undis Nomine sub sancto patris natique lavate Juven Lavamur igitur in baptismo quia deletur chirographum damnationis nostrae gratia hac nobis confertur ne jam nobis concupiscentia noceat si tamen à consensu abstincamus D. Bern. Serm. 1. de Coen Dom. Divinae autom gratiae lavacrum non corporis sed animae maculam sordesque mundare consuevit D. Chrysost ad Baptizandos Considerantes ac scientes quòd templa dei sint membra vestra ab omni faece contagionis antiquae lavacri vitalis sanctificatione purgata D. Cyprian de Habit. Virg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. 2. Apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. Quanquam ad simplicom actum competat similitudo ut quoniam vice sordium â—elidis inquinamur aquis abluamur Tert. de Bapt. Edit Rigalt p. 257. Quid est baptismus Christi lavacrum aquae in verbo D. Aug. Tract 15. in Evang. Job In Christo igitur baptizari significat credentes in eum ablui Damasc de Orthod fid l. 4. c. 10. fol. 148. a. Accepit rex Eduinus cum cunctis gentis suae nobilibus ac plebe perplurima fidem lavacrum sanctae regenerationis Beda Eccles Hist Ang l. 2. c. 14. A manè ad vesperam nihibaliud ageret quà m confluentem co de cunctis viculis ac locis plebem Christi verbo salutis instruere atque instructam in fluvio Gleni qui proximus crat lavacro remissionis abluere Id. ib. Quid est baptismus Christi Lavacrum aquae in verbo Id. in Ephes 5. fol. 234. E. Si vultis ablui fonte illo salutari quo pater vester ablutus est potestis etiam panis sancti cui ille participabat esse participes Sin autem lavacrum vitae contemnitis nullatenus valetis panem vitae percipere Bed Ec. Hist l. 2. c. 5. fol. 63. when they speak of the Sacrament of Baptism we meet with frequent mentions lavandi abluendi diluendi lavationis lavacri c. of washing cleansing laver c. So saith St. Hierom. for indeed the water doth not wash the Soul but first it self is washed by the Spirit that it may be able spiritually to wash others So Tertullian Happy Sacrament of our water wherewith we being washed from the delinquencies of our pristine blindness are freed into eternal life Again we are not therefore washed to the end that we may leave sinning but because we have left it because we are in heart already washed On supposition it were lawful for men to kill themselves then saith St. Aug. were men rather to be exhorted to kill themselves when being washed in the laver of holy regeneration they shall have received the remission of all sins And so others also speak Ecce venturi estis ad fontem sanctum dilucmini baptismo salutari lavacro regenerationis renovabiâ—ini critis sine ullo peccato ascendentes de illo lavacro omnia quae vos peccata persequebantur ibi delebuntur D. Aug. Serm. 119. de Temp. Cùm de illo sanctissimo lavacro novi natalis ascenditis Tertul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr Apol. 2. § 4. And from hence it is that even the very Font it self wherein men are by that Sacrament cleansed from the filth of their birth and life hath the name of laver given unto it When ye go up out of that laver saith S. Aug. ye shall be without all sin And so Tertul. When ye ascend out of that most holy laver of the New birth And so others § 5. And no wonder when under such like words as these is this holy Sacrament proposed in several places of the Sacred Scriptures It is called by S. Paul Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as St. Hier. translates it lavacrum regenerationis as we the washing of regeneration The same St. Paul writing to the Corinthians saith to and of them 1 Cor. 6.11 And such viz. as those were whom he had reckoned up in the two foregoing verses were some of you but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are or ye have been washed but ye are sanctified but ye are justified in the name of our Lord Jesus and by the Spirit of our God i. e. ye have been washed in baptism sanctified by the Spirit of our God and justified in or by the name of our Lord Jesus Christ Again saith he to the Ephesians c. 5. v. 25 26. Husbands love your wives even as Christ also loved the Church and gave himself for it That he might sanctifie and cleanse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lavacro aquae in verbo as Vulg. Lat. renders it that is as we with the washing of water by the word that is in or by Baptism And in these his expressions to others he speaks but suitably to what had by another been spoken to himself even by Ananias who as it were to intimate unto him that the nature of Baptism did principally consist in the washing of man from the guilt and stain of sin mentions that and nothing else but that as the design of it when he exhorts him to be baptized And now saith he Act. 22.16 why tarriest thou Arise and be baptized and wash away thy sins calling on the name of the Lord. Much after the rate of St. Peters exhortation to the converted Jews Act. 2.38 to repent and be baptized in the name of Jesus Christ for the remission of sins promising therewithal as an inducement thereunto their receiving the gift of the Holy Ghost § 6. By all which it appears that as well in the judgment of Ancient as of Modern Divines Aquae proprietates in
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 §
trouble our selves about the external rite Quanquam de externo ritu minus anxiè laborandum est modò cum spirituali veritate Domini instituto ac regulâ congruat Calv. in loc so it do but agree with the spiritual truth and the Appointment and Rule of the Lord. And I hope it doth sufficiently elsewhere appear in these Papers that there is no discongruity betwixt those things and the now prevailing Ceremony And so Mr. Calvins name is but used here for the Authority of his name which is truly great against himself and those that follow that way now which he followed in his time and Church on what design Mr. D. knows and with how much ingenuity let others judge But we shall have more of this presently § 21. A Third Scripture worthy our notice is Acts 8.36 38. As they went on their way they came to a certain water and the Eunuch said see here is water and they both went down into the water both Philip and the Eunuch and he baptized him and when they were come up out of the water Upon which place § 22. Calvin saith We see what fashion the Ancients had to administer Baptism for they plunged the whole Body into the Water The use is now saith he that the Minister casts a few drops of Water only upon the Body or upon the Head § 23. To this Scripture my Answer will be given in ch 14. Perhap Reader you may wonder why I refer my Answers to these Scriptures to other places and answer them not here where it might seem most proper to answer them Know therefore that these Three Chapters which contain Answers to the Authorities alledged by Mr. Danvers are postnate to the rest of the Treatise which was gone out of my hand before much of these Three Chapters was finished and so these Scriptures being considered in other places of the Treatise I think it needless to say any thing to them here and that I make not particular References is because I have neither the Treatise nor so much as any Copy of it by me whereby I might be enabled to give certain Directions Herein therefore I humbly beg a favourable construction of my doings And now to what is alledged from Mr. Calvin I answer § 24. First That Mr. Calvin doth not say that we here see what was the only fashion of baptizing the Ancients had but what rite of baptizing was among the Ancients That dipping was one fashion we shall give them leave to believe but that it was the only fashion is the dispute and not proved from hence § 25. Secondly Mr. Calvin's saying Hîc perspicimus we see here is no proof that dipping was the Ancient way of baptizing unless it were to be seen here But that no such thing is here to be seen I shall make sufficiently to appear chap. 14. And so this place on that supposition is nothing to the purpose § 26. Thirdly This place is an intimation that the use for the Minister to sprinkle not as Mr. D. renders it to cast a few drops only on the Body or Head was formerly in being First because he calls it an use and that must have some time to be begun in and continued in to make it an use And secondly because he saith not as Mr. D. renders him the use is but invaluit usus it was grown to be an use or the use that was begun was grown strong and had gained confirmation by custome for the Minister to baptize by sprinkling § 27. Fourthly Was Mr. Calvin against sprinkling in Baptism by any thing that appears in this place Far be it from any to think so It had been more ingenuous in Mr. D. to have given us the rest that follows wherein Mr. Calvin speaks as much to the purpose in vindication of sprinkling as any Rhantist as some call those that are for baptizing by sprinkling would desire Which because Mr. D. has not done as well for vindication of Mr. Calvin as the truth I will do it § 28. But saith he so little a difference of a Ceremony Caeterùm non tanti esse nobis debet tantillum Caeremoniae discrimen ut ecclesiam propterea scindamus vel rixis turbemus Pro ipsa quidem Baptismi Caeremonia quatenus nobis à Christo tradita est centies potius ad mortem usque digladiandum quà m ut eam nobis cripi sinamus Sed quum in aquae symbolo testimonium habemus tam ablutionis nostrae quà m novae vitae quum in aqua velut in speculo sanguinem nobis suum Christus repraesentat ut munditiem inde nostram petamus quum docet nos spiritu sâ—â—o refingi ut mortui peccato justitiae vivamus nihil quod ad Baptismi substantiam faciat dâ—esse nobis certum est Quare ab initio libere sibi permisit Ecclesia extra hanc substantiam ritus habere panlulum dissimiles Nam alii ter alii autem semel tantùm mergebant quare non est quòd in rebus non ita necessariis nimiùm morosi simus modò ne adventitiae pompae simplicem Christi institutionem contaminent Calvin in Act. 8.36 ought not to be of that esteem with us as that for it we should rend the Church or trouble it with Brawls Truly for the Ceremony of Baptism it self in as much as it was delivered to us by Christ we ought to fight to the death an hundred times over rather than suffer it to be taken away from us But seeing that in the Symbol of water we have testimony as well of our washing as of our new life Seeing that in the water as in a Looking-glass Christ represents unto us his Blood that from thence we may seek our cleansing seeing that he teacheth that we are fashioned again by his Spirit that being dead to sin we may live to righteousness it is certain that we want nothing which can make for the substance of Baptism Wherefore from the beginning the Church took free liberty to it self save in this substance to have rites a little unlike For some dipped thrice but some only once wherefore we have no reason in things of not so great necessity to be too morose so that adventitious pomps do not defile the plain institution of Christ O that our Dippers would but be so tender as not to rend and trouble the Church about so little a difference as this is Sure they would not be so stiff about it if they did not think that whilest we have not the Ceremony of dipping we want something that is of the substance of the Sacrament which is quite contrary to the judgment of their here-appealed-unto witness Mr. Calvin who looks upon it as one of those things which are not so necessary and thinks that the present Church may as the Primitive Church did and mark that from the beginning allow it self some liberty in the use of several not greatly differing Rites and Ceremonies § 29. A fourth Scripture we
persons were mostly baptized therefore the Church might dispense with this Ceremony in colder Countries and at this time when Infants mostly and seldom any adult are baptized especially seeing the Analogy of signification remains and filths are washed away too with that sprinkling and seeing that man was not made for Baptism but Baptism for man so as that by reason of the necessity of Infants Charity might be able to change something in that Rite especially since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only to dip but also to sprinkle § 39. What would we have any man say more for Sprinkling than is said by this Author produced by Mr. D. as a witness against it and for dipping His judgment is so clear and full in the case that without any remarks made on him I might fairly leave the consideration thereof to the Impartial Reader And I wonder Mr. Danvers's heart aked not when he read this and yet resisted it § 40. Yet it may not be amiss to note some few things as First That admitting Immersion to have been the first institution of Baptism that hinders not but that Aspersion might come up presently after it even in the Apostles days and that there is fair appearance of it in Heb. 10.22 as is elsewhere shewed in these Papers Secondly that it doth not appear from Rom. 6.3 4. that the first institution of Baptism stood in Immersion and not Aspersion It appears from thence that Immersion was a way of baptizing then but it doth not thence appear that Immersion was the only way that they did baptize by nor that Aspersion was not then in use too as well as Immersion nor yet which of them was first Thirdly that the Author doth not say that anciently through the Universal Church baptism was administred only by Immersion but only through the Eastern Countries Fourthly that the Reasons on which he founds the change of this Rite in these colder Countries viz. necessity and charity are such as the most positive Laws of God even those for the Sabbath and Circumcision have given way unto as we shall further shew afterward And if a substantial part of Divine Laws have given way to them then much more may a Circumstantial part of them Thus much for Keckerman § 41. The next charge is given by three at once and those Men of renoun Diodat Grotius and Davenant Diodat saith he Annot. on Rom. 6.4 Grotius on the same Davenant Col. 2.12 do own dipping to have been the Rite in Christ's time § 42. Mr. Danvers had done well to have given us their words and not only have mustered up their names For for my part I cannot find in them what he quotes from them § 43. Mr. Diodati hath these words in the place quoted viz. Rom. 6.4 In baptism being dipped in water according to the ancient Ceremony it is sacred figure unto us that sin ought to be drowned in us by God's Spirit as that it is a Seal unto us of the washing of our Souls before God But now in which of these words doth he express or imply that dipping was the Rite in Christ's time Christ's time is not so much as mentioned in the whole passage So then the words can speak nothing for the time they do not mention § 44. But it is called the Ancient Ceremony An ancient Ceremony acknowledgedly it is And so it might be yet not so ancient as Christ's time There have been ancient Rites in the Church which yet have not reached up so far And as for the Particle the if any stress be laid upon that as if thereby were meant that it is the only ancient Ceremony and so must needs reach up to Christ's time I answer that not having the Author's writing in its original Language by me I cannot tell whether he expressed any thing that necessarily did import so much and if it chance so to be that he did not then his words as they are translated are of no force but if he did then I cannot but question whether there be in them any truth in as much as I have in these Papers made it evident that there were other Ceremonies anciently in use as well as dipping and their first original being not to be found they are rationally believed to have been from the beginning and the contrary thereunto cannot be demonstrated And so this Testimony is either untrue or impertinent § 45. In short this Author doth not here determine Immersion to be the sole Ceremony that indispensably is to be used in Baptism but he declares what is designed by that Ceremony where it is used and in that he hath none to contradict him § 46. The like I say by Grotius His words on that place Ostendit non verba tantùm Baptismi sed ipsam ejus formam hoc innucre Nam immersio totius corporis in flumen ita ut non conspiceretur amplius imaginem gerebat sepulturae quae datur mortuis Sic Col. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. in Rom. 6.4 mention nothing of Christ's time unless any would think his time to have extended it self as far as to St. Paul's writing his Epistle to the Romans who was dead and gone many Years before and so do not prove what they are quoted for He tells us indeed that not only the words but form of Baptism do intimate a representation to be made of the Burial of Christ the total immersing of the Body so far under the water as to be for a while covered thereby from sight bearing a certain Image as he saith of that Burial which is given to the Dead and its rising again from under the water bearing an Image or shew of Christ's rising again And this we freely grant where it is so administred But as he doth not say so neither do we grant that it is not signified any other way yea we shew the contrary in these Papers It is very probable or rather certain that such a way of baptizing was in use among the Romans in as much as the Apostle alludes thereto as a thing known amongst them and makes Inferences there-from for the instructing of them But that is not the question in hand but whether that was the only way not there only but throughout the whole Christian World If it were not so then can no Argument thence be drawn to the evacuating of other ways of baptizing And if it were so yet still unless the Church had no power to vary at any time from what was before time in the accidentals and circumstantials of worship other ways of baptizing instituted and approved of by the Church will be lawful § 47. And as for Davenant he saith not a word tending that way viz. to prove dipping to have been the i. e. the only Rite in Christ's time but rather the quite
lawful Rite whence must follow that there was therefore a necessity of Dipping in Baptism I am not satisfied nor shall be till he tell us so himself A proper Ceremony and Rite I shall easily grant he might affirm it to be because no body denies it But that it was the proper Rite and Ceremony in the sense newly expressed and explained I am very confident he never said he never thought Partly because the Doctor is too learned not to know better things than so Partly because I suppose his own practice as well as other mens hath been to baptize after another manner And partly because I am assured from himself that what he said of the Apostles alluding in those words being buried with him in Baptism to the ancient Rite or Manner of Baptizing Letter dated Jan. 31. 1677. which was immersion was without any mention or so much as thought of any necessity thereby laid upon Christians of observing punctually all the Circumstances used in the Institution of this Sacrament any more than of the other Which not the Anabaptists themselves will say there is And therefore the Reader may be satisfied that whatever Mr. D. suggest to the contrary that Reverend Person is no more conformable in judgment than in practice to the Anabaptists nor is by any thing that he hath writ or said a witness for them and against the Practice of the Church of England when by the allowance of the Church of England they baptize otherwise than by a total dipping as in several cases they do and may do it by her allowance § 83. And now the field being thus far clear'd I might fairly retreat But because I discern two straglers behind and coming up at a distance I will stand a while and receive their charge § 84. The first is Ainsworth who as we are told by Mr. D. saith upon Lev. 15.5 To baptize or wash his flesh as is expressed v. 13.16 meaning his whole body and so the Greek Translateth shall wash his body The Hebrews say every place where ought is said in the Law of Bathing the flesh and washing the Cloaths of the unclean it is not meant but of baptizing the whole body in water Maim in Makraoth c. 1. s 2. Figuring out our Sanctification by Christ and his Spirit by whom we draw near to God having our hearts sprinkled from an evil Conscience and bodies washed with pure water Heb. 10.22 v. 11. If a man be baptized all over saving the tip of his little finger he is yet in his uncleanness And if clay or any such thing cleave to the flesh of a man it is unclean still as it was and the baptizing profiteth them nothing c. 1. sc 2 7 12 c. § 85. The Greek Translateth indeed v. 13. shall wash his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 16. shall wash all his body But they do not Translate it shall dip his body I hope a thing may be washed and washed all over and yet not dipped So their Translation helpeth the cause nothing at all And suppose the Hebrews say true as I am not so much a Rabby as to manage dispute on this head of discourse yet then this only follows that baptizing the whole body is meant whereever bathing of the flesh is mentioned but not that it is meant other where And there is mention often enough of cleansing with washing where yet bathing is not mentioned Though I am not satisfied that bathing doth in the notion of it necessarily imply dipping Again there can be no Arguing from this sort of washing but to washings of the same sort But washing of Proselytes for admission into the Covenant is another thing from washing of Persons from pollutions by Issues And this washing is of divine Institution but whether the other were so is uncertain Of this the Institution clearly appears in the Word and so it may be better judged of but of the other there is not the like if any appearance and so of that we cannot be so certain in our judgment Further though it were never so much as they say yet still is that no obligation unto us who are under another Dispensation and have Liberties conferred on us by Christ from that yoke of bondage which was imposed on them by Moses until the times of Reformation See Ch. 8. of this Treatise Lastly I argue thus If there is to be so much scrupulosity in the baptizing of Christians as the Rabbies say there was in the baptizing of Jews and the same things rendered the baptism of the one of no effect which rendered the baptism of the other ineffectual then it would follow that though the whole body of a Man were put under water as the Dippers would have it yet through the adherency of clay or some other adventitious perhaps excrementitious matter to his body he might still be unbaptized and we should be as uncertain on that account when any Person were truly baptized as they are in the Church of Rome on account of the Priests Intention to baptize If there is not to be that scrupulosity among us as was amongst them then why are their customs in that kind so scrupulously urged upon us This for Ainsworth § 86. Then for Dr. Goodwin To this purpose we have Dr. Goodwin in his support of faith p. 54. very excellently viz. That the eminent thing signified and represented in Baptism is not simply the blood of Christ as it washeth us from our sins but there is a further representation therein of Christ's Death Burial and Resurrection in the Baptized being first buried under Water and then rising out of it and this is not in a bare conformity to Christ but in a representation of communion with Christ in that his Death and Resurrection Therefore it is said we are buried with him in baptism and wherein we are risen with him c. § 87. That the blood of Christ as it washeth us from sin is represented in Baptism is tacitly consented to by that Doctor in this place and that it is the eminent thing signified and represented in it But that it is not simply so I suppose he means that it is not only so or that that is not all the thing which is signified and represented in it but there is a further representation therein c. is the thing if I understand the Doctor asserted by him Wherein I know none will contradict him provided he make not that which was the primary design of baptism to truckle to other secondary designations by it § 88. But here I observe the Doctor is not writing about Dipping or Sprinkling in a way of Dispute for the one and against the other nor meddles in the least in those Points in a way of controversie only shows how that by the baptized's being first buried under Water and then rising out of it which is a way of speaking familiar to Divines even those that own and avow the lawfulness of sprinkling a