for them so to have done had Baptism been sprinkling Sure Philip would not have put that Noble Person who was a Man of great Authority under Caâ—dace Queen of the Ethiopians to that great trouble to come out of his Chariot if to sprinkle a little Water on his Face might have done and to go down into the Water and dip him Sure Philip would on this occasion have dispensed with Immersion and let Aspersion or Rantism have served considering he was a great Person and on a journey he might have fetch'd a little Water in his Hand or otherwise and have sprinkled him in his Chariot as some Ministers do now in their publick Places of Worship and thus Men make void the Command of Christ by their Traditions to the abuse of Christian Baptism and Reproach of us that keep to his sacred Institution Mr. Daniel Rogers a most worthy Writer says in a Treatise of his It ought to be the Church's part to cleave to the Institution which is dipping especially it being not lest Arbitrary by our Church to the Discretion of the Minister but required to dip or dive And further saith That he betrays the Church whose Minister he is to a disordered Error if he cleave not to the Institution O what abundance of Betrayers of the Truth and of Churches too have we in these as well as in former days How little is the Institution of Christ or Practice of the Primitive Churches minded by many good Men Where is the Spirit of Reformation And doubtless that famous Author and Learned Critick in the Greek Tongue Casanbon was in the right Take his words I doubt not saith he but contrary to our Church's Intention this Error having once crept in is maintain'd still by the carnal Ease of such as looking more at themselves than at God stretch the Liberty of the Church in this case deeper and further than either the Church her self would or the Solemness of this Sacrament may well and safely admit Afterwards he saith I consess my self unconvinced by Demonstrations of Scripture for Infants sprinkling The truth is the Church gave too great Liberty she had no Power to alter in the least matter but to have kept exactly to the Institution She says dipping or sprinkling that spoils all that Addition gives Encouragement VVho will dip the Person that can believe the Church that sprinkling may serve And O! how hard is it to retract an Error which hath been so long and so generally received especially when Carnal Ease and Profit attends the keeping of it up and also when the true way of baptizing is reproached and look'd upon to be so contemptible a Practice and those who own it and dare not act otherwise vilified and reproached by many with the scurrilous Name of Anabaptists c. altho we are as much against rebaptizing as any People in the VVorld can be The Learned Cajetan upon Mat. 3. 5. saith Christ ascended out of the Water therefore Christ was baptized by John not by sprinkling or pouring Water upon him but by Immersion that is by dipping or Plunging into the Water Moreover Musculus on Mat. 3. calls Baptism dipping and says the Parties baptized were dipped not sprinkled To close with this take one Argument If the Baptizer and the Baptized in the days of Christ and his Apostles went both down into the Water and the Person baptized was dipped then is Baptism not Sprinkling but Dipping But the Baptizer and the Baptized in the days of Christ and his Apostles went both down into the Water and the Person baptized was dipped Ergo Baptism is not Sprinkling but Dipping CHAP. V. Proving that Baptism is plunging or burying in Water the whole Body in the Name of the Father and of the Son and of the Holy Ghost Wherein Mr. Owen's Arguments for sprinkling and his Objections against Immersion or Dipping are fully answered REader thou mayst see that tho the remote Sense of the common word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer to pouring of Water yet the proper and genuine Sense of that word is dipping or such a washing as is by dipping which is abundantly proved as you have heard both by the Scriptures and Consent of a great Cloud of Witnesses amongst the Learned both Anâ—…nt and Modern Therefore what 〈◊〉 〈◊〉 saith in the beginning of his third Chapter viz. That it is uncertain whether in the New Testament the Apostles baptized by dipping or sprinkling is not true it being evident it was by dipping and no other way For where-ever the word Baptism is used I say again in the New Testament as it refers to Christ's Ordinance of Baptism it signifies dipping or plunging into the Water nor can he prove the Jews washed their Hands and Cups only by pouring Water on them tho Elijah might have Water poured on his Hand we commonly wash our Hands and Cups by dipping them into the Water And so did the Jews as Mr. Ainsworth affirms 2dly Sir what you say concerning that Typical Baptism in the Cloud and Sea you have heard also fully answered and that makes not for sprinkling nor pouring But more to that hereafter 3dly What you say concerning the Signification of Baptism that it holds forth two things 1. The Blood of Christ 2. The Spirit of Christ is far fetch'd for the Lord's Supper holds forth the Blood of Christ and we have no Ordinance ordain'd by Christ to hold forth in a Figure the sprinkling or pouring forth of the Spirit if Man has invented such a thing so be it The Papists found out seven Sacraments with their significant Signs as they tell you and they have the same Parity of Reason to maintain their Sacraments without any Warrant from God's Word as our Pedobaptists have for their baptizing or rather rantizing or sprinkling of Babes True the Apostle speaks of sprinkling of the Blood of Jesus but Baptism is no Figure of that as you have heard but primarily of the Death â—urial and Resurrection of Jesus Christ Sir you say Sprinkling is lawful because it is very probable that the Apostles themselves did baptize by pouring or sprinkling Water Acts 2. 41. Then they that gladly received the word were baptized and the same day there were added unto them three thousand Souls It is not you say very probable that these three thousand were plunged over Head and Ears in VVater How could Peter and the rest of the Apostles even twelve Men baptize three thousand in one day yea in one half day how could they change their Apparel c. Answ 1. I answer wonder no more how three thousand Persons shou'd be baptized i. e. dipped in that short time 't is sufficient for any Christian to believe it because the Holy Ghost hast said it 2. But whereas you say there were but twelve Men to administer it that is not true there were the seventy Disciples no doubt with them who were Ministers and there might very probably be many more 3. However since Baptism is Immersion
of which Jonas after a Burial of three days was set at liberty and the Cloud and the Red Sea in which the People of Israel are said to have been baptized i. e. not washed mark but buried for they were all Types of the same thing as Baptism viz. not the washing away of Sin but of the Death and Resurrection of Christ and our own to which the Apostles the Fathers the Scholasticks mark and all Interpreters agree The thing saith he is so apparent as not to need any Testimonies but because there are not a few who do not vulgarly teach this Doctrine it will not be superfluous to produce some of those innumerable Testimonies that I may saith he not seem to speak without Book And First Let us begin with St. Paul Rom. 6. 3. Know ye not that so many of you that have been baptized into Christ were baptized into his Death Therefore we are buried with him in Baptism into his Death c. Else what shall they do that are baptized for the Dead if the Dead rise not As if he had said If there be no Resurrection why are we baptized In vain does the Church use the Symbol of Baptism if there be no Resurrection The like Testimonies frequently occur among the Fathers saith he Ignatius saith That believing in his Death we may be made Partakers of his Resurrection by Baptism Baptism was given in Memory of the Death of our Lord we perform the Symbols of his Death mark not of pouring forth his Blood or holy Spirit or sprinkling the Spirit on us or the Blood of Christ No no this that Author says is not signified in Baptism but the Burial and Resurrection of Christ which sprinkling no manner of ways can represent Justin Martyr saith We know but one saving Baptism in regard there is but one Resurrection from the dead of which Baptism is an Image And from hence say I we know not Infants Rantism or Sprinkling for this is none of Christ's true Baptism Christ's Baptism is but one and 't is that of Believers and 't is not sprinkling but dipping to signify Christ's Burial and Resurrection He goes on and cites other Authors Hear Paul exclaiming They past through the Sea and were all baptized in the Cloud and in the Sea He calls Baptism the Passage of the Sea for it was a flight of Death caused by Water To be baptized and so plunged and to return up and rise out of the Water is a Symbol of the Descent into the Grave and returning from thence Baptism is a Pledg and Representation of the Resurrection Baptism is an Earnest of the Resurrection Immersion is a Representation of Death and Burial Innumerable are the Testimonies saith Sir Norton which might be added but these I think sufficient to prove that Baptism is an Image of the Death and Resurrection of Christ from whence we acknowledg the Mystery of our Religion saith he Christ's Deity and Humanity and of the Faithful who are baptized in his Faith from Death in Sin to Newness of Life which if they lead in this World they have a most assured Hope that being dead they shall hereafter rise to Glory with Christ Thus Sir Norton Knatchbul a worthy Knight Mr. Perkins saith The dipping of the Body signifies Mortification or Fellowship with Christ in his Death the staying under the Water signifies the Burial of Sin and coming out of the Water the Resurrection from Sin to Newness of Life In another Treatise of his he saith the antient Custom of baptizing was to dip as it were to dive all the Body of the baptized in Water Rom. 6. Council of Laodicea and Neocesarea And here let me add what Reverend Dr. Sharp the present Archbishop of York hath lately delivered in a Sermon preached before the Queen's Majesty on Easter-day March the 27th 1692. And this in antient Times was taught every Christian saith he in and by his Baptism Whenever a Person was baptized he was not only to profess his Faith in Christ's Death and Resurrection but he was also to look upon himself as obliged in Correspondence therewith to mortify his former carnal Affections and to enter upon a new State of Life And the very form of Baptism saith he did lively represent this Obligation to them For what did their being plung'd under Water signify but their undertaking in Imitation of Christ's Death and Burial to forsake all their former evil Courses as their ascending out of the Water did their Engagement to lead a holy spiritual Life This our Apostle doth more than once declare to us thus Rom. 6. 3 4. We are buried saith he with Christ by Baptism unto Death that like as Christ was raised up by the Glory of the Father so we should walk in Newness of Life Thus far Dr. Sharp his Sermon on Phil. 3. 10. pag. 9. Dr. Fowler now Lord Bishop of Glocester on Rom. 6. 3 4. saith Christians being plunged into the Water signifies their undertaking and obliging themselves in a spiritual Sense to be buried with Jesus Christ in an utter renouncing and forsaking all their Sins that so answering to his Resurrection they may live a holy and a godly Life Design of Christianity p. 90. Also Dr. Sherlock Dean of St. Paul's on Rom. 6. 3 4. saith Our Conformity to the Death and Resurrection of our Saviour consists in dying to Sin and walking in Newness of Life Which saith he St. Paul tells us is represented by the external Ceremony of Baptism and rising out of his watery Grave a new born Creature Charity without Usury p. 1. And unto these let me add what the Pious and Reverend Dr. Tillotson late Archbishop of Canterbury hath wrote speaking of the same Text Rom. 6. 3 4. Antiently saith he those who were baptized put off their Garments which signified their putting off the Body of Sin and were immersed and buried in the Water to represent the Death of Sin and then did rise up again out of the Water to signify their Entrance upon a new Life And to these Customs the Apostle alludes when he says How shall we that are dead to Sin live any longer therein Know ye not that so many of us as were baptized into Jesus Christ were baptized into his Death c. 1. 'T is a hard case you neither will believe the holy Scripture the Antient Fathers and Modern Divines nor other learned Prelates of the Church of England who are yet living but contrary to the nature and tendency of holy Baptism plead for Sprinkling and condemn Dipping and cast Reproach upon it and say also that the Thing signified thereby is the pouring forth of Christ's Blood or the sprinkling and pouring out of the holy Spirit notwithstanding we prove from the Scripture and with the Testimony of all these great Men that Baptism signifies the Death Burial and Resurrection of Jesus Christ and not any of those things you affirm as your own Conceit without the Testimony of any learned or approved
Author Therefore Sir that Baptism is any thing else than dipping plunging or washing which is done by dipping we do utterly deny For as the cutting off a little bit of the Foreskin of the Flesh or not the twentieth part round is not Circumcision so sprinkling a little Water on the Face is not Baptism True you call it Baptism and will do so tho 't is nothing less nor more than Rantism 't is not the Thing nor does it answer in Signification I may tell you again that the Jews instead of circumcising the Foreskin of their Childrens Flesh might have as well presumed to dispense with that and only have paired off the Nails of the Fingers of their Male Infants and have called that Circumcision as you may call sprinkling or pouring a little Water Baptism But may be you 'l say in Circumcision they weâ—â— to draw Blood so say I they might in cutting the Nails of their Childrens Fingers nay and they might better plead that the Things signified in Circumcision might be as well answered in that new Device the Nails being a sort of Excrement they might say signified the taking away the Filth of Sin or Corruption of Nature as the great Mysteries signified by Baptism or Dipping can be represented by sprinkling or pouring Furthermore they might possibly plead the same Pretences you do viz. The cutting off the Foreskin of the Flesh put the Infants to great Pain nay may be they might fancy it would cost them their Lives nay call it Murder and therefore let pairing of their Nails serve As you it seems fear dipping would endanger the Lives of Infants and therefore make sprinkling to serve instead thereof But to proceed 2. I am in amaze to see these Men speak so fully and clearly to this glorious Truth i. e. that the great thing Christ ordained Baptism to represent is his Death Burial and Resurrection together with the baptized Person 's Death to Sin and his rising again to walk in Newness of Life and yet both those shameful Abuses amongst you and other Churches are not rectified viz. 1. That Sprinkling which doth not cannot answer or represent those Gospel-Mysteries should not be rejected 2. That Infants should be once deem'd the proper Subjects of Baptism since nothing of a Death to Sin nor rising again to walk in Newness of Life can appear in them For as the Learned observe Baptism is a Symbol of present not future Regeneration 'T is an outward Sign of that inward Death unto Sin which the Party baptized passed under then or ought to have done when or before he is baptized They then professed themselves to be dead to Sin i. e. even when they were buried with Christ in their Baptism for the Argument of the Apostle lies in that respect How shall we that are dead unto Sin live any longer 〈◊〉 Knowing that so many of 〈◊〉 who have been baptized into Christ were baptized into his Death both in Sign and Signification And therefore as Dr. Sherlock says rising out of that watery Grave a new born Creature denotes not only what they should be hereafter but what they were actually at that time So that as this Text and Arguments drawn therefrom utterly condemn Sprinkling as not being Christ's Baptism so it excludes Infants from being the Subjects thereof because in them appears no such Death to Sin nor can they be said to come out of that watery Grave as new born Creatures To these Testimonies I shall only add one or two more See that most learned Anonymous French Writer in his Answer to the famous Bishop of Meaux 'T is most certain saith he that Baptism hath not hitherto been administred otherwise than by sprinkling by the most of Protestants but truly this sprinkling is an Abuse This Custom which without an accurate Examination they have retained from the Romish Church in like manner as many other things makes their Baptism very defective It corrupteth its Institution and antient Use and that Nearness of Similitude which is needful should be betwixt it and Faith Repentance and Regeneration This Reflection of Mr. Bossuet deserveth to be seriously considered to wit saith he that this use of plunging hath continued for the space of a whole thousand and three hundred Years Hence we may understand that we did not carefully as it was meet examine things which we have received from the Roman Church Calvin saith That Baptism is a form or way of Burial and none but such as are already dead to Sin or have repented from dead Works are to be buried From these words I note 1. That Sprinkling is not the form of Baptism because not the form of a Burial 2. That Infants are not the true Subjects of Baptism because not such as are already dead to Sin or have repented from dead Works and indeed as they are not able they are not required so to do by Christ The last Author I shall quote is learned Zanchy There are two Parts saith he in Regeneration Mortification and Viâ—ification that is called a Burial with Christ this is called a Resurrection with Christ The Sacrament of both these is Baptism in which we are overwhelmed or buried and after that do come forth and rise again It may not be said truly but sacramentally of all that are baptized that they are buried with Christ and raised with him but only of such as have true Faith Now we may appeal to all the World whether Zanchy and all the rest do not clearly and evidently testify the same thing that we assert viz. That Baptism is and can be no other Act than Immersion or Dipping since Sprinkling all must confess doth not represent in a lively Figure the Burial and Resurrection of Christ nor our dying or being dead to Sin and Vivification to Newness of Life saith he Sacramentally i. e. Analogically in respect of the near Resemblance between Baptism and a Death and Resurrection And this I say cannot be said of them that are sprinkled only for if in respect of Mortification and Vivification they may be denominated buried and raised with Christ which cannot be said of Infants yet that outward Rite or Sign cannot denominate them so much as Sacramentally buried and raised with Christ for there is not so much as any likeness of such things in it but in true Baptism viz. total dipping the Body in Water and raising it again there is a lively Figure held forth to our very sight And as Zanchy saith It cannot be said of all nor indeed of any that they are thus sacramentally dead buried and risen with Christ but only of such as have true Faith Therefore Infants are excluded by his own Argument What you say that none plant Bodies in Water by baptizing them seems strange and not the words of a learned Man because dipping is a Figure of planting us into Christ spiritually and of Christ's Death and Resurrection must the Body of a Man be a Tree None graft Bodies into a Vine
Circumcision signified the taking away the Sins of the Flesh or the Circumcision of the Heart but Baptism signifies the Death Burial and Resurrection of Christ which Circumcision did not 13. Circumcision was to be a Partition-Wall betwixt Jew and Gentile but Baptism testifieth that Jew and Gentile Male and Female Barbarian and Seythian Bond and Free are all one in Christ Jesus Therefore there are divers Disparities and different Significations between Circumcision and Baptism 4. And what tho we should grant that Circumcision was then the initiating Ordinance and Baptism is so now in Gospel-Times i. e. an Ordinance of Initiation yet Circumcision initiated none into the Jewish Church but such who were by express and positive Command of God to be circumcised who were only Male-Infants for the Females were initiated without it even so Baptism tho it be an initiating Ordinance yet none are to be initiated thereby but only those who by the express Command are required to be baptized and they are only such who believe or make Profession of their Faith Sir Precepts that are meerly positive greatly differ you know well enough from Precepts that are purely Moral in their own nature Laws that are of meer positive Right wholly depend upon the absolute Will and Pleasure of the great Legistator and in all Cases and Circumstances we must keep to the express words of the Institution we must venture to do no more nor less nor do any thing in any other manner than God hath commanded as appears in Nadab and Abihu and Uzzah's Cases the first for offering of strange Fire which thing God commanded them not tho God in express words no where forbid them so to do were cut off Levit. 10. 1 2. When God commanded Abraham to circumcise on the eighth day did he not virtually forbid him to do it on the seventh or ninth day Therefore this sort of reasoning of yours is meerly sophistical and you do but darken Counsel with Words without Knowledg Again 't is affirmed by you and other Pedo-baptists That God hath no where declared that Infants should be excluded you mean he hath no where forbid in express words the baptizing of Infants No more say I has he forbid Honey Wine Oil Salt and Spittle to be used in Baptism the former was used by some of the Antient Fathers and the latter is still in the Romish Church Where are we forbid to baptize Bells and consecrate Water as the Papists do to make it holy Water Also where are Infants excluded from the Lord's-Table If therefore any thing may be done in God's Worship which you suppose is not forbid and bears also some proportion in Signification with Jewish Rites all Popish Rites and Ceremonies may be let in at the same Door For the Pope Miter Popish Vestures Candle and Candlesticks c. they no doubt will tell you are of like Signification with the High-Priest under the Law with the Priest's Vestures and other Ceremonies among the Jews Whither will this lead you 't is dangerous to be led by such a Guide But to proceed we will come to that grand Proof for Infant-Baptism you mention i. e. That Baptism doth come in the room of Circumcision which is in Col. 2. 11 12. In whom also ye are circumcised with the Circumcision made without Hands by the Circumcision of Christ buried with him in Baptism c. It is affirmed That the Design of the Apostle here is to take the Colossians off from the old Sacrament of Circumcision He informs them that there was no Reason why they should be fond of it because they were compleat without it Christ having substituted a new Circumcision in the room of it namely Baptism and accordingly Christians may now be said by Baptism to be spiritually circumcised as the Jews were said to be spiritually baptized Answ This Exposition of this Text there is no ground to admit of the Apostle speaks of the Power or Virtue of Christ's Circumcision His Design is to shew we are compleat in Christ and have him on he mentions Faith as well as Baptism or such a Faith that should always attend Baptism and therefore Infant-Baptism from hence cannot be proved or inferred nor the least ground for such a bold Conclusion from hence viz. That Baptism came in the room of Circumcision 1. For first the Apostle 't is true excludes Circumcision but 't is upon another account viz. by shewing Circumcision was a Figure of the Circumcision of the Heart as Rom. 2. 28 29. Phil. 3. 3. and since they had the same signified thereby the Rite or Sign ceased And as I have formerly replied in Answer to this Text so I must say to you all that can well be asserted from this Scriptare where the Apostle brings in Baptism is no more than this viz. That where Baptism is rightly administred upon a proper Subject it represents the Spiritual and Mystical Circumcision of the Heart i. e. That the Soul is dead to Sin or hath put off the Body of the Sins of the Flesh by the Circumcision of Christ which may refer to the Power of his Death in the blessed Effects thereof by the effectual Sin-killing Operations of the Spirit on the Heart And as being dead to Sin we are buried with Christ in Baptism both in Sign and Token of Christ's Burial i. e. covered all over in the Water which is a clear Symbol of his Burial also in Signification i. e. that we being dead and buried with Christ in Baptism so are to rise with him by the Faith of the Operation of God and both these are held forth in true Baptism The Apostle doth not mention Baptism to come in the room of Circumcision but to shew that these believing Colossians had through Christ by the Spirit obtained the Antitype thereof or thing figured out in the Circumcision of the Flesh which Baptism did clearly represent But since this is so strenuously urged afresh tho so often answered I will be at the trouble to transcribe once more what Dr. Taylor late Bishop of Down hath said to this Argument of yours and others before you about Circumcision viz. That Baptism is the Antitype of it or that it came in the room thereof The Argument saith he from Circumcision is invalid upon infinite Considerations Figures and Types prove nothing unless a Command go along with them or some thing express to signify such to be their Purpose for the Deluge of Waters and Ark of Noah were Figures of Baptism saith Peter If therefore the Circumstances of the one be drawn to the other we shall make Baptism a Prodigy rather than a Rite The Paschal Lamb was a Figure of the Eucharist which succeeds the other as Baptism doth Circumcision But because there was in the Manducation of the Paschal Lamb no Prescription of Sacramental Drink shall we conclude from hence the Eucharist is to be administred in one kind To which let me add Because Children Servants and all in the House might
no real but Typical Baptism 2. This Place proves not that Infants are the Subjects of Gospel Baptism 1. 'T is said all our Fathers were baptized but 't is nor said their Children were baptized unto Moses in the Sea and under the Cloud 2. But you intimate there were many Children with them as they passed through the Sea To which I answer so there were many wicked Men also all the Israelites were not godly Persons but many among them were prophane and ungodly People Besides there was a mixt People passed through the Sea with the Fathers also may be some of the Egyptians and others of other Nations and much Cattle also and these were all baptized as truly as were the little Children May we baptize such therefore we have as much ground from hence to baptize such as you have to baptize your Babes nay more ground if the Rain falling upon the Israelites was that which baptized them 't is a Question whether any Rain might fall on little Babes if it fell on their Parents for the Parents might cover them by holding some thing over their Heads and Bodies c. 3. The same Persons which the Apostle saith were baptized in the Sea and under the Cloud are also said to eat the same Spiritual Meat and to drink the same Spiritual Drink Now did not the Children partake of the Lord's Supper I mean that Typical Lord's Supper This Text therefore proves as strongly that you may give them the Lord's Supper as Baptism because they ate of the Manna that fell from Heaven and drank of the Water that came from the Rock 4. The design of the Apostle here is to forewarn the Saints at Corinth to take heed lest they fell as the Fathers fell in the Wilderness and to caution them the more effectually he shews them that the Fathers who fell not the Children in the Wilderness had like great Privileges with them viz. a Typical Baptism and also a Typical Lord's Supper Therefore nothing of this matter concerned their little Babes nor ours neither As to what you say of whole Housholds being baptized in the New Testament in this Chapter I shall refer my Answer to that Chapter of yours where you particularly insist upon that weak Argument You say the Parents and their Children were baptized by giving of the Law upon Mount Sinai Exod. 19. 10. Go to the People and sanctify them and let them wash their Clothes Now the washing of their Clothes and the washing of the Flesh went together Lev. 15. 5 6. wash his Clothes and wash himself in Water Being thus washed the Apostle saith that all the People entred into God's Covenant by Baptism Heb. 9. 19. For when Moses had spoken every Precept to the People according to the Law he took the Blood of Calves and of Goats with Water and sprinkled both the Book and the People The Apostle calls this Sprinkling Baptism Heb. 9. 10. divers Baptisms c. Answ I answer you have once already to your great Reproach and I fear contrary to the Light of your own Conscience asserted that which is false I appeal to you and all that can read the Greek whether that word in Heb. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers washings which I deny not may be read divers baptisms is the same word in Heb. 9. 19. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling the Book and all the People is it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speak and confess your Ignorance or else acknowledg your Sin in going about to deceive the People by making them believe that sprinkling is in Greek Baptism or baptizing For tho washing in Heb. 9. 10. is Baptism or baptizing yet in Heb. 9. 19. sprinkling both the Book and People you must needs know is in the Greek rantizing 2. And what tho these divers washings are called Baptisms I have shew'd once already from a Faithful and Learned Author namely Mr. Henry Ainsworth that all those Legal Washings were by total dipping of the whole Body Take his Words again on Levit. 11. 32. All that are unclean whether Men or Vessels are not cleansed but by dipping or baptizing in Water and wheresoever the Law speaketh of washing a Man's Flesh or washing of Clothes for Uncleanness it is by dipping the whole Body therein and whether they be Men or Vessels there may not be any thing between them and the Water to keep them asunder as Clay Pitch or the like that cleaveth to the Body or Vessel if there be then they are saith he unclean and their washing profiteth them not Maim Mikvaoth chap. 1. § 12 21. Take heed what you affirm for the future This Man you and all know was well acquainted with Jewish Rites and Ceremonies and what can be a more full Confutation of what you affirm of Jewish Washings or Baptisms But where we read of sprinkling of Blood and Water 't is not baptizing unless baptizing and rantizing be both one and the same Word and Thing which we utterly deny 3. What tho the People were washed even all the whole Congregation Was not that a Typical Church and did it not typify that all true Believers must be washed in the Blood of Christ in Justification and also washed by the Holy Spirit in Sanctification These Things were held forth thereby and not Baptism You would make one thing that is a Figure or Shadow a Type of another thing that is also it self but a Shadow or Figure for Baptism signifies Christ's Death Burial and Resurrection and our Death unto Sin and Viâ—ification to a new Life But those Types were Shadows of good things to come even of Christ he was the Substance of them all they must I say prefigure a Substance not a Shadow 4. In a word all your labour is here lost about those divers Legal Baptisms and Rites under the Old Testament and of Children being in that Covenant because they were all Types even that all the Elect or all that believe in Christ should be washed in Christ's Blood or have his Blood sprinkled upon them and be sanctified by his Spirit Also it was a legal external and Typical Covenant and an external Typical Church holding forth the true Spiritual Gospel-Church and that like as Circumcision and those divers washings did belong to the whole House of Israel whether Godly or not So all the true Israel under the Gospel Dispensation should have the Substance and Anti-type of them and when any have attained to Faith in Christ and have what is signified in Baptism then and not till then they ought to be baptized but this not simply because they are in Covenant or have the thing signified in Baptism but because of the express and positive Command of Christ I say again nothing can give being to an Ordinance that wholly depends on a meer positive Rite but the express Will and Command of the Law-giver To conclude with this I infer 1. From the whole in Opposition to what
and vivification to a New Life but in the Rantizing or Sprinkling of an Infant there is not cannot be a lively Representation of Christ's Death Burial and Resurrection c. Arg. 26. That pretended Baptism that pretends to frustrate the glorious end and design of Christ in his Instituting of Gospel Baptism or cannot answer it is none of Christ's Baptism but the pretended baptism of Infants tends to frustrate the glorious end and design of Christ in Instituting of Gospel Baptism Ergo. The Major will not be denied As to the Minor all generally confess the end and design of Christ in Instituting the Ordinance of Baptism was in a lively Figure to represent his Death Burial and Resurrecton with the Persons Death unto Sin and his rising again to walk in newness of Life that is baptized as the Sacrament of the Supper was ordained to represent his Body was broke and his blood was shed But that a lively Figure of Christs Death Burial and Resurrection appears in Sprinkling a little Water on the Face I see not and as done to an Infant there can no Death to sin and rising again to walk in Newness of Life be signified and therefore Christs design and end therein is frustrated Arg. 27. If Baptism be Immersion as to the proper and genuine Signification of the word Baptizo as also of those Typical and Metaphorical Baptisms and the Spiritual Signification thereof then Sprinkling cannot be Christs true Baptism But Immersion is the proper and genuine signification of the word Baptizo and also of those Typical and Metaphorical Baptisms spoken of and the spiritual signification thereof Ergo Sprinkling is not Christ's true Baptism 1. That the proper and genuine signification of the word Baptizo is Immersion or to Dip c. We have fully proved which is also confessed by all Learned in that Language 2. That the Typical Baptism viz. that of the Red Sea wherein the Fathers were buried as it were unto Moses in the Sea and under the Cloud appears from Pools Annotations 1 Cor. 10. 2. Others saith he more probably think that the Apostle useth this Term in regard of the great Analogy betwixâ— Baptism as it was then used the Persons going down into the Waters and being Dippâ—d and the Israelites going down into the Sea the great receptacle of water tho' the water at that time was gathered on heaps on either side of them yet they seemed buried in the water as Persons in that Age were when they were baptized c. The second was that of Noahs Ark See Sir Norton Knatchbul who I before Quoted and shall here again recite his words The Ark of Noah and Baptism saith he were both a Type and Figure of the Resurrection not the Sign of the washing away of Sin tho' so taken Metonymically but a particular signal of the Resurrection of Christ Of this Baptism is a Lively and Emphatical Figure as also was the Ark of Noah out of which he returned as from a Sepulchre to a New Life 3. Metaphorical Baptism is that of the Spirit and of affliction The first signifies not a Sprinkling of the Spirit but the great Effusion of the Spirit like that at Pentecost Acts 1. 4 5. Shall be Baptized c On which words Causabon speaks thus See Dr. Du Veil on Acts 2. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Dip or Plungâ— as it were to die Colours in which sense saith he the the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost so that the Apostles might seem to have been plunged into it as into a large Fish-Pond Also Decumentus on Acts 2. saith A wind filled the whole House that it seemed like a â—iâ—h-Pond because it was promised to the Apostles that they should be baptized with the Holy Ghost And the Baptism of afflictions are those great depths or overwhelmings of afflictions like that of our Saviours magnis componere parva no part free Mat. 20. 22. where you have the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that of David who saith God drew him out of deep waters 4. The spiritual signification thereof is the Death Burial and Resurrection of Christ and of our Death to sin and vivification to a New Life This being so it follows undeniably that Sprinkling cannot be Christs true baptism it must be Immersion and nothing else And in the last place finally to confirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Dip both from the â—…teral and spiritual signification thereof as also from those Typical and Metaphorical Baptisms mentioned in the Scripture I might add further that this evidently appears from the practice of John Baptisâ— and the Apostles of Christ who baptized in Rivers and where there was much water and also because the Baptizer and Baptized are said to go down into the water not down to the water and came up out of the water John Baptist is said to baptize them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ordan as the Greek renders it which shews it Dipping and not Sprinkling Would it be proper to say he Sprinkled them into Jordan The Lord open the Eyes of those who see not to consider these things Sir I expect your answer to these Arguments particularly if you make any reply to what I have said in confutation of your Treatise and see you do your business better the next time for as yet you have not proved Infant Baptism to be from Heaven as I hope the unprejudiced Reader will conclude I shall say no more at present but leave all I have said to the blessing of God hoping in a little time he will vanquish by the light of his sacred word your Scripture less practice of Infant Baptism out of the World clear up the Truth of his own despised Ordinance That Wisdom may 〈…〉 of her Children and God may be Honoured to whom be Glory now and for ever more Amen FINIS †Worthy Britains see how Mr. Richard Baxter hath out down Infant Baptism with his own Sword can Infants shew their consent to be married to Christ or profess Faith in him ☞ * Read the Table of the Authors at the beginning of this Book Mr. Daniel Williams in his Book called the vanity of youth page 131. Mr. Williams Worthy of blame as well as Mr. Burkit The danger of Infants Baptismal Covenant layd open * Perkins on Gal. c. 3. p. 256.
signined and that Baptism was not ordained to be a Sign or Symbol of the sprinkling Christ's Blood but of his Death Burial and Resurrection It shall God assisting be further demonstrated Now let this be considered That as in the Lord's-Supper it is such a quantity of Bread and Wine that is to be used that may represent his Body broken and his Blood shed and as that Sacrament was appointed to that very end and purpose so in like manner we also say so much Water must be used as may represent the Death Burial and Resurrection of our blessed Saviour But one Mr. Burkitt a Pedo-baptist saith in his Treatise of Infant-Baptism That in the Sacraments it is not the quantity of Elements but the Significancy of them that ought to be attended to in Circumcision saith he it was not the quantity of Flesh cut off so much as the Signification of it c. and you seem to express your self to the same purpose Answ To which I returned him this Answer viz. There must be so much Bread and Wine in the Sacrament of the Lord's-Supper that may represent Christ's Body broken and so much Wine as may in Sign as well as Signification held forth the pouring forth of Christ's precious Blood or else the End of Christ is not answered in that Sacrament and so likewise must the Burial and Resurrection of Christ be in Sign as well as our Death to Sin and rising again to Newness of Life is represented in holy Baptism Should the People of Israel in Circumcision only have cut off a little bit of the Fore-skin of the Flesh and not round quite off or only have paired off the Nails of their Childrens Fingers with a little Skin with it would that have answered the Mind of God in that Rite or they have been born with in pleading it might as well answer Circumcision in Signification But the Vanity and Sinfulness of this Assertion of Mr. Burkitt's and yours will yet be now further laid open in this Chapter only there is one thing before I proceed on that I shall add a word or two unto as touching what you say concerning those Washings that were used under the Law which are called Baptisms which you say were done by sprinkling which is not true we utterly deny any of those Washings which are called Baptisms were either sprinkling or pouring of Water on them but total dipping of their whole Body And so the Reverend Mr. Ainsworth a Man very Learned in all Jewish Rites and Ceremonies affirms on Levit. 11. 31. see his Annotat. on that Text these are his words viz. All that are unclean whether Men or Vessels are not cleansed but by dipping or baptizing in Water and wheresoever the Law speaketh of washing a Man's Flesh or washing of Clothes for Uncleanness it is not but by dipping the whole Body therein And whether they be Men or Vessels there may not be any thing between them and the Water to keep them asunder as Clay Pitch or the like that cleaveth to the Body or Vessel if there be then saith he they are unclean and their washing profiteth them not He cites for this Maim Mikvaoeh c. 1. § 12. Sir what is become of your sprinkling of Cups Pots and Brazen Vessels among the Jews when 't is said they washed or baptized them it appears their way in washing was total dipping or else they were not clean And now to proceed to prove Christ's Baptism in Water is by Immersion by Dipping to represent in Sign his Death Burial and Resurrection and in Signification to hold forth our Death unto Sin and rising again to walk in Newness of Life who are baptized I shall add it in this place First From the Scripture Secondly By the Consent Agreement and Arguments of a Cloud of Witnesses both Antient Fathers and Modern Divines and worthy Protestant Writers 1. The first Scripture is Rom. 6. 3 4 5 6. Therefore we are buried with him in Baptism c. The Saints or whole Church of the Romans were to reckon themselves dead to Sin and bound to live no longer therein and that because by Baptism as in a lively Figure they held forth the same thing so that it appears Baptism hath a twofold Signification 1. There is in it when truly and rightly administred not only a Representation of Christ's Burial and Resurrection but 2. Also it signifies our Death unto Sin and our rising again to walk in Newness of Life and indeed the Apostle makes use of this as an Argument to press Newness of Life the thing signified in Baptism upon them all as if he should say As many of us as are baptized must know this that we are baptized into Christ's Death and therefore must die to Sin and live a new Life But we have all been baptized or buried with him in Baptism therefore must all of us die to Sin and live a new Life Our late Annotators on the place say thus He seems to allude to the manner of baptizing in those warm Countries which was say they to dip or plunge the Party baptized and as it were to bury him for a while under Water Cajetan upon the same Text says We are buried with Christ by Baptism unto Death by our burying he declares our Death by the Ceremony of Baptism because he that is the Party baptized is put under Water and by this carries a Similitude of him that was buried who was put under the Earth Now because none are buried but dead Men from this very thing that we are buried in Baptism we are assimilated to Christ buried or when he was buried The Assembly 〈◊〉 their Annotations on this Text of Scripture say likewise thus viz. In this Phrase the Apostle sâ—…s to allude to the antient manner of baptizing which 〈◊〉 to dip the Party baptized and as it were to bury them under Water for a while and then raise them up again out of it to represent the Burial of the old-Man and the Resurrection to Newness of Life The same saith Diodate Tilenus a great Protestant Writer speaks fully in this case Baptism saith he is the first Sacrament of the New Testament instituted by Christ in which there is an exact Analogy between the Sign and the Thing signified The outward Rite in Baptism is threefold 1. Immersion into the Water 2. Aciding under the Water 3. A Resurrection out of the Water The Form of Baptism viz. External and Essential is no other than an Analogical Proportion which the Signs keep with the Thing signified thereby For the Property of the Water washing away the Defilements of the Body does in a most sutable Similitude set forth the Efficacy of Christ's Blood in blotting out of Sin so dipping into the Water in a most lively Similitude sets forth the Mortification of the old Man and rising out of the Water the Vivification of the new Man The same plunging into the Water saith he holds forth to us that horrible Gulph of Divine
Justice in which Christ for our sakes for a while was in a manner swallowed up abiding under the Water how little time soever denotes his Descent into Hell even the very deepest of Lifelesness lying in the sealed or guarded Sepulchre where he was accounted as one dead Rising out of the VVater holds forth to us a lively Similitude of that Conquest which this dead Man got over Death In like manner saith he 't is therefore meet that we being baptized into his Death and buried with him should rise also with him to go on in a new Life Thus far And let all thinking and serious Christians carefully consider since this sacred Ordinance was appointed to be thus significant as this and other Learned Men observe what a sad and lamentable thing it is that the true Baptism should be changed from dipping into sprinkling which neither doth nor can hold forth these great Mysteries for which purpose our Saviour ordained it For 't is evident Rantism or Sprinkling doth not bear any Proportion to these Mysteries nor can they be signified thereby What Figure of a Burial of Christ or of the old Man is there in sprinkling a few drops of VVater on a Person 's Face Or what Representation is there in that Act of a Resurrection O how is Christ's holy Baptism abused by this devised Rantism and the Signification thereof destroyed the Lord open your Eyes or the Eyes of my godly and impartial Reader This shews you clearly what Christ's true Baptism is as also the true Subject But to proceed St. Ambrose saith VVater is that wherein the Body is plunged to wash away all Sins there all Sins saith he are buried We suppose he means 't is a Sign of this i. e. that all Sin is buried Moreover Chrysostom saith that the Old Man is buried and drown'd in the Immersion under Water and when the baptized Person is afterwards raised up out of the Water it represents the Resurrection of the New Man to Newness of Life and therefore concludes the contrary Custom being not only against Ecclesiastical Law but against the Analogy and Mystical Signification of the Sacrament is not to be complied with It has been too long as I have formerly noted God grant Men more Light to see their Error and abhor to do so any more Kecker says That Immersion not Aspersion was the first Institution of Baptism as it doth saith he plainly appear from Rom. 6. 3. And say I VVhere hath Christ since the first Institution instituted Aspersion or Sprinkling in the stead or room of Immersion or Dipping or given Orders to change that significant Sign into the insignificant Foppery of Sprinkling Ought not we to keep the Ordinances as they were first instituted and given to the Saints Is not God's Word to be our Rule in all Points of Faith and Practice to the End of the World Has Christ given any Men or Church a Dispensation to change his Laws and Ordinances or make them void by these Traditions or set up their Post by his Post How doth God complain by the Prophets against his People of old for presuming to change his Laws Deut. 12. 13 God gave particular Command to make an Altar of Gold to offer Incense Exod. 40. 5. and he commanded Exod. 20. 24 25. that his Altar should be made of Earth or rough Stone but in Isa 65. 3. he reproves their horrid Transgressions and Disobedience in acting contrary to his express Institution A People saith God that provoketh me to Anger continually to my Face that sacrificeth in Gardens and burneth Incense upon Altars of Brick You may think that was no great Error instead of Gold or Stone to make Altars of Brick but what saith God they for this c. provoke me continually to my Face O tremble ye who adventure to transgress God's Precept in as bad or worse a manner Who commanded you to baptize or dip Believers in the Name of the Father c. and you rantize or sprinkle Infants Aâ—as you know not how you hereby provoke God! altho he is yet silent and doth not manifest his Displeasure yet know he is a jealous God and hath the like Zeal for his Gospel-Institutions as ever he had of those under the Law and may manifest it too in his own time But to proceed and call in for more Witnesses against your Practice Daillâ— on the Fathers saith that it was a Custom heretofore in the antient Church to plunge those they baptized over Head and Eâ—…s in the VVater And saith he Tertullian in his third Book de 〈◊〉 Mil. Cyprian in his seventieth Epistle p. 211 c. and others testify it Dr. Cave saith that the Party baptized was wholly immerged or put under the VVater which was the almost constant and universal Custom of those Times whereby they did most notably and significantly express the great Ends and Effects of Baptism For as in immerging there are in a manner three several Acts the putting the Person into the VVater his abiuing under the VVater and his rising up again thereby representing Christ's Death Burial and Resurrection and in our Conformity thereupto our dying to Sin the Destruction of its Power and our Resurrection to a new course of Life So by the Person 's being put into the Water was lively represented the putting off the Body of the Sins of the Flesh c. by his being under it which is a kind of Burial into the Water his entering into a State of Death or Mortification like as Christ remained for sometime under the State or Power of Death therefore 't is said As many as are baptized into Christ are baptized into his Death c. And then by Immersion or rising up out of the Water is signified his entering upon a new course of Life that like as Christ was raised up by the Glory of the Father so we should walk in Newness of Life Thus Dr. Cave We are said saith PaÌ„raeus to die and to be buried with Christ in Baptism And further shews that the external Act of being buried in Water is a lively Emblem of the internal Work of Regeneration St. Bernard saith Immersion is a Representation of Christ's Death and Burial Against all these Testimonies and multitudes more of the best and most Learned Writers Mr. Burkitt objects as follows and you seem to argue after the same manner these are his words viz. If Baptism administred by pouring Water on the Face representing the whole Person doth answer the Use and End of Baptism as well as when administred by aipping or plâ—nging then dipping is not essentially and absolutely necessary in the Act of baptizing but the one answereth the Use and End of baptizing as well as the other therefore the one cannot be more essential than the other What is the End and Use of Baptism but to represent to our Minds 〈◊〉 Effusion of Christ's Blood for to take away the Guilt of Sin and the pouring forth of the Spirit for the purging
yet the grafting of a Person into Christ is represented by that Allusion or Metaphorical Expression Must the Sign and the Thing signified be all one and the same thing Thus we see in opposition to what you say in the close of your third Chapter that it is very plain and manifest that dipping is absolutely necessary and of the Essence of Baptism it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas Sir in all the New Testament where we read of sprinkling the Greek as I said before renders it rantizing not baptizing 〈◊〉 Christ has ordained Rantism to represent the sprinkling of his Blood or the sprinkling of his Spirit prove it we deny it and have sufficiently proved he has appointed Baptism to represent his Death Burial and Resurrection and that sprinkling is not baptizing But for a farther Satisfaction of the impartial Reader take a few Syllogistical Arguments Arg. 1. If Baptism was ordained to represent the Death Burial and Resurrection of Christ in a lively Figure then Sprinkling cannot be Christ's true Baptism But Baptism was ordained to represent the Death Burial and Resurrection of Christ in a lively Figure therefore Sprinkling cannot be Christ's true Baptism This Argument we have proved to be true in every part of it Arg. 2. If Baptism was appointed to hold forth or represent in a lively Figure the Person 's Death to Sin who is baptized or his present Regeneration not future and his rising again to walk in Newness of Life then Infants cannot be the Subjects thereof But Baptism was appointed to hold forth or represent in a lively Figure the Person 's Death to Sin who is baptized or his present Regeneration not future and his rising again to walk in Newness of Life Therefore Infants are not the Subjects thereof 4. There is yet one Proof further to make it yet clearer that Baptism is dipping or plunging and nothing else and that is taken from those Typical Baptisms spoken of in the holy Scripture 1. That of the Red Sea wherein the Fathers were buried as it were unto Moses in the Sea and under the Cloud See Pool's Annotations on the Place Others says he more properly think the Apostle uses this Term in regard of the great Analogy betwixt Baptism as it was used the Person going down into the Waters and being dipped in them and the Israelites going down into the Sea the great Receptable of Water tho the Water at that time was gathered on heaps on the other side of them yet they seemed buried in the Water as Persons seem'd buried in the Water were in that Age when they were baptized 2. The second Typical Baptism was that of Noah's Ark See Sir Norton Knatchbull whom I quoted before saith he Noah's Ark and Baptism were both a Type and Figure of the Resurrection not a Sign of the washing away of Sin tho so taken metonymically but a particular Signal of the Resurrection of Christ Of this again saith he is Baptism a lively and emphatical Figure as also was the Ark of Noah out of which he returned as from a Sepulchre From hence I infer this Argument following Arg. 3. If those Typical Baptisms spoken of in the Scriptures signified Immersion or an Overwhelming or a Burial then is Sprinkling no true Baptism But those Typical Baptisms c. did signify Immersion or an Overwhelming or a Burial Therefore Sprinkling is no true Baptism Again that Baptism is dipping or plunging or a being buried in the Water appears by those Metaphorical Baptisms we read of which are twofold 1st The Baptism of the Holy Spirit 2dly The Baptism of Afflictions 1st Saith John the Baptist I indeed baptize you with Water but he shall baptize you with the holy Spirit and Fire Now 't is not the sanctifying Gifts of the Spirit which every Godly Person receives that is the Baptism of the Spirit but as the Learned observe the miraculous Effusions of the holy Spirit like that at Pentecost Acts 1. 4 5. shall be baptized The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Casaubon is to dip or plunge c. in which Sense saith he the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost So that the Apostles might seem to have been plunged into it as in a large Fish-pond 'T is not a sprinkling of the Spirit that is the Baptism of the Spirit for so doubtless the Apostles had the Spirit before they were said to be baptized with it Oecumenius on Acts 2. saith A Wind filled the whole House that it seem'd like a Fish-pond because it was promised to the Apostles that they should be baptized with the Holy Ghost 2dly We read of the Baptism of Afflictions I have a Baptism to be baptized with and how am I straiâ—ned till it be accomplished From the literal Signification of the word baptizâ— immergo as I shewed before to plunge under overwhelm great Afflictions come to be called Baptism and signifies as Vossius shews not every light Affliction but like that of David Psal 32. 6. he drew me out of the deep Waters Hence great Afflictions are called Waves Thy Wazes and thy Billows are gone over me Psal 42. 7. 'T is spoken of Christ's Sufferings who was as it were drowned drenched or overwhelmed in Afflictions and Sufferings Every small Affliction is not the Baptism of Afflictions but great and deep Afflictions suffering even unto Blood and Death Pool's Annotations say to be baptized is to be dipped in Water metaphorically to be plunged in Afflictions I shall close this also with another Argument Arg. 4. If those Metaphorical Baptisms which we read of in God's Word as the Baptism of the Spirit and of Afflictions and Sufferings are taken from the literal and genuine Signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immergo which signifies to dip then sprinkling is not baptizing but the former is true Ergo sprinkling is not baptizing CHAP. V. Wherein Mr. Owen's Argument for Infant-Baptism taken from the Covenant God made with Abraham is examined and totally confuted SIR YOu in your fourth Chapter come to consider and enquire who are the proper Subjects of Baptism or who they are that ought to be baptiz'd And first you say that Baptism doth not belong to all Men but to the Faithful and their Seed He that believeth and is baptized shall be saved Mark 16. 16. When the Eunuch ask'd Philip See here is Water what doth hinder me to be baptized He answered If thou believest with all thy Heart thou mayst Acts 8. It is plain say you that Baptism belongeth to them that believe but say you how doth it appear that Baptism doth belong to the Seed of such that will appear you say 1. From God's Covenant 2. From Circumcision under the Law 3. From Christ's Command to baptize all Nations 4. Because they are holy 5. Because Christ blessed them 6. Because the Gentiles were ingrafted into the Privileges of the Jews 7.
it wider nor draw it narrower than the Lord had made it for he is the Instituter of the Sacraments according to his good Pleasure and it is our part to learn of him both to whom how and to what end the Sacraments are to be administred how they agree and wherein they differ In all which we must affirm nothing but what God hath taught us and as he hath taught us Were it not thus how could we deny or oppose the Papists seven Sacraments or condemn Salt Oil Spittle to be used in Baptism which they use in it seeing these are not forbid But well saith Tertullian Is it lawful because 't is not forbidden 't is therefore unlawful because 't is not commanded 'T is further suggested by the Pedo-baptists by way of Objection viz. That it lays a mighty Stumbling-block I mean the Baptist Principle in the way of the Jews Conversion to Christianity Will this say they encourage a Jew's Conversion to embrace the Religion of Jesus to tell him of the high and glorious Privileges that he shall be interested in himself upon his believing on him but for his Children they are câ—st out Answ Did this stumble them in the Apostolical Days who were told that Circumcision availed nothing nor Uncircumcision The truth is if Circumcision availed nothing but was a Yoke of Bondage then why should that stumble them It might be a greater Stumbling-block in their way to tell them their Church-state and all their Privileges are now gone and now they must not look upon themselves better than the Gentiles no more Scepter in Judah no Land of Canaan no Temple no High-Priest the Levites Sons as such now no more Ministers no Succession of Priesthood What of all this when they hear of better Privileges for them and that their Infants who die may go to Heaven tho not circumcised nor baptized And if they live to be Men and Women and do believe or God please to call them the Promise of Pardon of Sin and of the Holy Spirit is to them and that they shall be saved Act. 2. 39. Are not they and all others told that old things are passed away and all things are become new c. 2 Cor. 5. 16. Wherefore henceforth we know no Man after the Flesh It seems then that heretofore there had been a knowledg of Persons after the Flesh and 't is plain there was because the Jews were of the Natural or Fleshly Seed of Abraham and were therefore all of them admitted to the Privilege of external Church-Membership while others were exempted But we see the Apostle resolves henceforth to disclaim any such Value Esteem Preference or Knowledg of them or any others upon the account of meer fleshly Descent And to this very purpose immediately subjoins in the following Verse Therefore if any Man bâ— in Christ he is a new Creature old things now are past away and all things are become new the old Church and old Church-Membership Privileges Rites and Ordinances and a new Church-state new Ordinances new Rites a new Seed and a new way of Introduction unto the Participation of Gospel-Privileges and Church-Membership and if this should stumble them who can help it we know they have stumbled upon as bad a Rock as this Moreover denying Infants any Right to Gospel-Ordinances cannot fill the Mouths of Jewish Children with clamorous and passionate Complaints against Christianity because they could not see Jewish Children had such benefit by Circumcision as you intimate No no they must yield to the Sovereign Will of the great Lord and plead for no more Privileges nor any otherwise than he seems good to ordain and appoint I am sure if what you and other Pedo-baptists say was true it is enough to fill the Mouths of poor Unbelievers Children among us who are Gentiles with clamorous Complaints against their Parents if they did regard what you say and doubtless there are more of them I mean more Children born of Ungodly Parents than such born of Godly Parents And what may they say and how may they expostulate their own Condition Alas alas sad is our State our Parents were wicked and ungodly People and we are by that means left of God to us belongs no Covenant no Sacraments nor hopes of Mercy God hath taken none but the Children of godly Persons into Covenant We are baptized alas but had no right to it our Condition is as bad as the State of the Children of Pagans and Turks Sir if People did consider well the Purport of this Doctrine they must needs have their Hearts rise against all the Broachers of it Nay all or most Children may be in doubt whether their Parents were truly Godly and so in Covenant or not for if not you must fly to some other Argument to prove their Baptism and Church-Privileges than that of their Parents being in Covenant True the case under the Law was another thing for if their Parents were Jews or the Natural Seed of Abraham whether Godly or not yet they knew they had right to those external Privileges I have seen some Arguments fram'd by a Pedo-baptist in order to the proving that the Covenant made with Abraham was a Covenant of Grace and he endeavours to prove the same 1. From the Language and Expression of it 2. From the Duration of it 3. From the Blessings by it 1. The Language and Expression of it Gen. 17. 7. I will be a God unto thee and to thy Seed after thee Now say they is not this a pure Gospel-Phrase and shews it to be a Covenant with Abraham in Christ I pray how comes the Almighty God who upon the breach of the Covenant of Works made with us in Adam became our enraged Enemy to be a God unto fallen Man any other ways than by a Mediator c. Answ 1. I have proved that there was a twofold Covenant made with Abraham and I deny not but the Covenant of Grace made in Christ was promised to Abraham which takes in only the true Spiritual Seed and to all those God is in a special manner become a God unto 2. Evident it is all manner of God's covenanting Transactions since the Fall of what nature soever have been no other ways than through the Interposition of a Mediator as that with Noah about the Flood c. Gen. 9. 8 9. in that God shewed himself to be the God of the whole World and so he is by Creation and Providence yet it doth not follow that Covenant was the Covenant of Grace or that God hath received them into special Favour with himself So when God gave out that fiery Law on Mount Sinai he told them Exod. 20. 2. I am the Lord your God c. this was the very Introduction to that part of the Law which was written in Stone but nevertheless the Apostle expresly calls it a Ministration of Death and Condemnation 2 Cor. 3. 7 8. and that it killed and could not give Life Now must this be a
which cannot be actually in them Ans I answer 't is very true that Christ in his Commission neither meaneth nor mentioneth Infants he hath given no Commission to baptize Infants because the words of the Commission runneth to such who are capable to be taught to be made Disciples by Teaching and so to Believe which Infants Mr. Owen saith cannot actually do But he adds the Apostle saith in 2 Thes 3. 10. saith he if any would not work neither should he eat would not that Father be unnatural who would take an occasion from this Scripture to starve his little Children because they cannot work so when Christ saith he that believeth and is baptized it doth not follow that none ought to be baptized untill they believe Answer 1. I answer this seems strange when Christ in the Affirmative declares who he would have baptized doth it not follow that in the Negative none else ought to be baptized In other cases you would not argue thus as for Example when God commanded Abraham to Circumcise his Male Infants doth he not implicitly forbid the Circumcising of his Female Children and when he commanded him to Circumcise his Male Infants on the eighth day doth he not implictly forbid him to circumcise them on the seventh or ninth day and when Paul saith let a Man examine himself and so let him eat doth he not forbid Infants to partake thereof and all to come to the Lord's Supper that do not so examine themselves or who do not discern the Lord's Body Moreover 2. Are not all those Persons that a testator in his last Will and Testament leaveth out or expresseth not excluded from having any Legacy in the said Will now the great Commission Mat. 28. Mark 16. is also Christs last Will and Testament about the right of Baptism viz. who are right subjects and they are expressed by their qualifications viz. Disciples or Persons Taught or such that believe are not therefore all unbelievers all Pagans and ungodly persons and ignorant Babes that are not capable to believe excluded from Baptism according to Christ last Will and Testament it signifies nothing to find Infants right to Circumcision under the Law nor other the external priviledges of the Seed of the Faithful then for that was a Legacy given in the Old Will and Testament which is abolished by Christ making his New and last Will and Testament in which the Infant Seed of Believers are left out as touching any right they have now in Gospel times to be Members of the Gospel Church or to Baptâ—sm c. 3. As to that Text you mention 2 Thess 3. 10. If 〈◊〉 will noâ— work neither let him eat I answer Mr. Burâ—… in that Treatise of his for Infant Baptism which I answered and he hath made no reply since brings in the very same Text upon the like account take his words and my answer Must Children be starved because they cannot work thus says he Children lie under a Natural incâ—pacity of professing actual Faith therefore the first Text that is Mark 16. 16. doth not concern them any more then the latter 2 Thess 3. 10. now take our answer viz. You have given away say we your Cause for ever for if this Text Mark 16. 16. does no more concern Infants then that in 2 Thess 3. 10. then be sure they have nothing to do with Baptism You and Mr. Burkitt say that in Mark 16. 16. the Adult only are intended we say so too whether then shall we go for your Infant Baptism we can prove from many Texts that Infants ought to Eat though they cannot Work but how will you prove that Infants ought to be Baptized by any other Scripture if it be not in the Commission tho' they do not believe or have actual Faith Mr. Burkiâ— saith Children have Mortal Bodies therefore they must be Fed at their Parents Table and they have Immortal Souls and from â—hence he argues they ought to be Baptized to which I answered As Infants have mortal Bodies and must therefore be Fed at their Parents Table tho' they can't Work so because they have Immortal Souls he might as well have said they ought to be Fed at the Lord's Table tho' they cannot believe nor discern the Lord's Body The Apostle saith Let a Man examine himself and so let him eat c. but this say I is spoken of the Adult but Infants who are capable to receive Spiritual Benefits by Christ's Death must have the Ordinance that figureth it out namely the Lords Supper There is the same ground and reason therefore to conclude Infants are included in 1 Cor. 11. 22 23. about receiving the Lord's Supper as there is to conclude that they are included in Matth. 21. 19. Mark 16. 15 16. In the Commission to Baptize the one saith Let a Man examine himself the other saith He that Believeth c. You say you have proved That the Apostles Baptized not only the Adult when they believed but the Children of such also Answ I have I hope to the satisfaction of all that are willing to be informed disproved what you say and proved that the Apostles Baptized no one Infant by far better Arguments than you have brought to prove they did Obj. Infants do not understand what is done and therefore what profiteth Baptism unto them this Objection Mr. Owen answereth as followeth This Objection saith he is not only against Baptism but against Circumcision also yet the Ordinance was profitable unto them A little Child may receive a great gift c. 1. Answ I answer Circumcision was God's Command Infants had aright to it but God has not Commanded Infants to be Baptized God's Ordinance shall have that effect on its proper subject which he designed by it no doubt had it been the Will of Christ to have given Command to Baptize Infants but it should some ways or another been profitable to them but since he hath not Commanded it it can no way profit them 2. A little Child may receive a great Gift no doubt but they must not have that given to them that God never appointed for them When God gave out the Commission of Circumcision he Commanded Abraham as an Adult Person to be Circumcised and also at the same time Commanded him to Circumcise his Male Children that was by a positive Law a gift given to all the Male Children of Abraham and to all the Male Children by Isaac in their Generation whether their Parents were godly or wicked but Baptism in Christs Commission is only given to Believers and to all that Believe and therefore no Gift given to Infants we must not be Wiser then God nor add to his word 4. Obj. Mr. Owen adds another Objection against his Doctrine viz. Christ was about Thirty years of Age when he was Baptized Luke 3. 23. 1. His answer is though he was not Baptized until he was Thirty years of Age yet he was Circumcised when he was eight days Old Luke 2. 21. 2. He delayed
such they had not been baptized nor had they a true Right thereto Arg. 20. Baptism is the Solemnizing of the Souls Marriage Union with Christ which Marriage-contract absolutely requires an actual profession of consent but Infants are not capable to enter into Marriage Union with Christ nor to make a profession of an actual consent Ergo Infants ought not to be baptized The Major our opposites generally grant particularly see what Mr. Baxter saith Our Baptism is our solemnizing of our Marriage with Christ These are his very words page 32. The Minor none can deny no Man sure in his right mind will assert that little Babes are capable to enter into a Marriage Relation with Christ and to make profession of a consent and the truth is he in the next words gives away his Cause viz. and 't is saith he A a new and strange kind of Marriage where there is no profession of consent page 32. How unhappy was this Man to plead for such a New and strange kind of Marriage did he find any little Babe he ever Baptized or rather Rantized to make a profession of consent to be Married to Jesus Christ If any should object he speaks of the Baptism of the Adult I answer his words are these Our Baptism is c. Besides will any Pedo-baptist say That the Baptism of the Adult is the solemnizing of the Souls Marriage with Christ and not the Baptism of Infants Reader observe how our opposites are forced sometimes to speak the Truth tho' it overthrows their own practice of Pedo-baptism Arg. 21. If the Sins of no persons are forgiven them till they are Converted then they must not be baptized for the forgiveness of them till they profess themselves to be Converted but the Sins of no Persons till they are Converted are forgiven Ergo no Person ought to be Baptized for the forgiveness of them till they profess they are Converted Mr. Baxter in the said Treatise lays down the substance of this Argument also take his own words i. e. As their sins are not forgiven them till they are Converted Mark 4. 12. So they must not be baptized for the forgiveness of them till they profess themselves Converted seeing to the Church non esse and non apparere is all one Repentance towards God and Faith towards our Lord Jesus is the Sum of that Preaching that makes Disciples Acts 20. 21. Therefore saith he both those must by a Profession seem to be received before any at Age are baptized page 30 31. and evident it is say I from hence that none but such at Age ought to be baptized Philip caused the Eunuch to profess before he would Baptize him That he believed that Jesus Christ was the Son of God Saul had also saith he more than a bare profession before Baptism Acts 9. 5 15 17. page 28. The Promise it self saith he doth expresly require a Faith of our own of all the Adult that will have part in the Priviledges therefore there is a Faith of our own that is the Condition of our Title Mark 16. 16. page 16. He might have added by the force of his Argument therefore Infants should not have the priviledges For I argue thus viz. Arg. 22. If there is but one Baptism of Water left by Jesus Christ in the New Jerusalem or but one condition or manner of Right thereto and that one Baptism is that of the Adult then Infant Baptism is no Baptism of Christ but there is but one Baptism in Water left by Christ in the New Testament and but one Condition and manner of Right thereto and that one Baptism is that of the Adult Ergo Infant Baptism is no Baptism of Christ Mr. Baxter saith Faith and Repentance is the condition of the Adult and as to any other condition I am sure the Scripture is silent The way of the Lord is one one Lord one Faith one Baptism Eph. 4. 4. If profession of Faith were not necessary saith Mr. Baxter Coram Ecclesia to Church Membership and Priviledges then Infidels and Heathens would have Right also saith he the Church and the World would be confounded He might have added but Infidels and Heathens have no Right to Church Membership c. Ergo. 'T is a granted case among all Christians saith he that profession is thus necessary the Apostles and Antient Church admitted none without it page 21. And if so why dare any now a days admit of Infants who are uncapable to make profession He adds Yea Christ in his Commission directeth his Apostles to make Disciples and then Baptize them promising He that believeth and is baptized shall be saved Mark 16. 16. page 27. Furthermore he saith If as many as are baptized into Christ are baptized into his Death and are Buried with him by baptism into Death that like as Christ was raised from the Dead so we also should walk in newness of Life c. Then no doubt saith he but such as were to be baptized did first profess this mortification and a consent to be buried c. In our Baptism we put off the Body of the Sins of the Flesh by the Circumcision of Christ being buried with him and raised with him through Faith quickened with him and haveing all our Trespasses forgiven Coll. 2. 11 12 13. and will any Man says he yea will Paul ascribe all this to those that did not so much as profess the things signified Will Baptism in the Judgment of a wise Man do all this for an Infidel or say I for an Infant that cannot make a profession that he is a Christian page 31 32. he proceeds Arg. 23. The baptized are in Scripture called Men Washed Sanctified Justified they are called Saints and Churches of Saints 1 Cor. 1. 2. all Christians are Sanctified ones page 33. now let me add the Minor But Infants are not in Scripture called Men Washed Sanctified Justified they are not called Saints Churches of Saints Christians nor Sanctified ones Ergo Infants ought not to be baptized If any should say why did you not cite these assertions of Mr. Baxters whilst he was living I answer more then Eighteen years ago I did recite and Print these assertions and many other Arguments of his to the same purpose to which he gave no answer Arg. 24. If there is but one way for all both Parents and Children to be admitted in the Gospel Church to the end of the World and that it is upon profession of Faith to be baptized then both Parents and Children must upon the profession of their Faith be baptized and so admitted c. But there is but one way for all both Parents and Children to be admitted into the Gospel-Church to the end of the World and that is upon the profession of their Faith to be Baptized Ergo. Arg. 25. That cannot be Christ's true baptism wherein there is not cannot be a lively Representation of the Death Burial and Resurrection of Jesus Christ together with our Death unto Sin
you know nor whether ever God will give them his Spirit or Grace to enable them so to do And as one Pedo-baptist lately saith If they do not discharge this Obligation viz. their Baptismal Covenant they are guilty of Perjury and 't is the damning Sin O cruel Parents you list your Infants into the Spiritual War by your pretended Baptism and arm them not The Graces of the Spirit are the Believers Spiritual Armour and Weapons these they have when listed I mean baptized but Infants as such have not this Armour on when baptized Alas poor Babes they have too much Guilt upon them naturally O the Weight that lies upon them but you Pedo-baptists add to it by your Tradition of a Baptismal Covenant that God never appointed them to come under Therefore you object How can Children be bound to that which they are ignorant of You answer They were ignorant of the Bond of Circumcision and yet were bound over to the Law to take him to be their God and to depart from the ways of Sin c. Answ Because God obliged and bound over the Jews by Circumcision in their Infancy in that Legal Covenant to love the Lord their God with all their Hearts to take him to be their God and to depart from all the ways of Sin nay to keep the Law perfectly which shewed the necessity of Christ's Righteousness and Merits which was nevertheless upon this respect a Yoke of Bondage which Yoke by Christ we and our Children are delivered from Will you adventure to bring your poor Children under another like Yoke of Bondage Christ's Yoke is easy and his Burden is light because he gives all that are to be baptized his Spirit and a changed Heart to love God and cleave to him and serve him but you make his Yoke as hard as the Yoke of Circumcision by putting Baptism on your poor Infants to oblige them thereby to be regenerated and love God with all their Hearts before Grace in the Habit of it is infused into them and all this without the least Authority from Christ or the Gospel O cruel Parents Sirs who hath required this at your Hands You shall hear more of this hereafter You do intimate that 't is true Circumcision did oblige to keep the Law perfectly since the Law but from the beginning it was not so for say you Circumcision was not of Moses but of the Fathers Joh. 7. 22. Answ Was not the Moral Law from the beginning and were not those that were circumcised bound to keep the Moral as well as the Ceremonial Law How then dare you say and prove it not that from the beginning it was not so i. e. It did not bind Abraham's Natural Seed exactly to keep the Moral Law that is to love God with all their Hearts and their Neighbours as themselves yea to leave and loath all Sin Circumcision I have proved was no Seal nor part of the Covenant of Grace but of and part of the Covenant of Works so that you run into a dangerous Sâ—are and deceive the People unwarily by your Ignorance of the two Covenants made with Abraham and not distinguishing Circumcision from being a Seal to Abraham's Faith and not a Seal in common to all his Children It was a Sign to them in their Flesh but no Seal of the Covenant of Grace You further run a Parallel between Circumcision and Baptism as some others before you have done Pray take my former Answers to all you say here which I have given to other Pedo-baptists upon this foot of account 1. Others formerly have as well as you do now affirmed That Baptism comes in the room of Circumcision 2. They run a Parallel between Circumcision and Baptism and would have them both signify the same thing in an exact Analogy 〈…〉 〈◊〉 Say they which you seem to affirm also If Baptism succeeds in the room of Circumcision then as the Jewish Infants were circumcised so the Infants of Christians may and ought to be baptized But Baptism succeeds in the room of Circumcision Therefore as their Children were circumcised then so may ours be baptized now Answ 1. There is no necessity that a Gospel-Ordinance must succeed in the room of a Legal or Jewish Ordinance What if I affirm that no Ordinance succeeds in the room of Circumcision Were there not many other Rites and Ordinances under the Law or Old Testament besides Circumcision and yet you cannot find or once imagine any Gospel-Rite or Ordinance to come in the room of them respectively for that then it would follow there would be as many Christian Rites Precepts and Ordinances as there were Jewish Rites Precepts and Ordinances which as one observes were more than three hundred 2. Besides as Dr. Taylor observes If Baptism came in the room of Circumcision you must baptize your Children always on the eighth day and you must not baptize your Females at all because none but Male Infants were then circumcised 3 And whereas you say that Baptism signifies the same things that Circumcision did it is not true as will appear to all understanding Men if they consider these Particulars following which are so many Disparities viz. 1. Circumcision was a Shadow of Christ to come Baptism is a Sign he is already come was dead and buried 2. Circumcision was a Sign of the Covenant made with Abraham and his Natural Seed Baptism is a Sign of the peculiar spiritual Privileges made to Saints as such and no others 3. Circumcision was a Domestick Action i. e. to be done in the House Baptism an Ecclesiastick belonging to the Gospel-Church 4. Circumcision was to be done by the Parents in that respect Baptism is to be done only by Gospel-Ministers 5. Circumcision was the cutting off the Foreskin of the Flesh which drew Blood Baptism is to be done by dipping the whole Body into the Water without drawing of any Blood 6. Circumcision belonged to Male-Children only Baptism belongs to Males and Females also 7. Circumcision was to be done precisely on the eighth Day Baptism is not limited to any precise Day 8. Circumcision made a visible Impression on the Body which the Party might perceive when he came to Age of Understanding Baptism leaves no Impression on the Body 9. Circumcision belonged to Abraham's House to his Male-Infants only or such who were bought with his Money and not the Male-Infants of any other Godly Men in his days unless they join themselves to his Family Baptism belongs to Believers in all Nations 10. Circumcision bound those who came under that Rite to keep the whole Law of Moses Baptism signifies we are delivered from that Yoke of Bondage 11. If Circumcision signified the same things and consequently particularly the sealing the Covenant of Grace then those that were circumcised needed not to be baptized because sealed before with the same Seal or that which signified the same thing but Christ and all his Apostles and many others who were circumcised were nevertheless baptized 12.