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
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
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
Covenant you bring your poor Babes under being wholly without Divine Authority it is therefore voluntary and so forbid and sinful Secondly It is also directly repugnant to those Precepts Add not to his Word lest he reprove thee c. Thirdly Consider that Infants Baptismal Covenant is also directly repugnant to the nature of the Covenant of Grace rendring the Covenant of Grace to be of the same nature of the Covenant of Peculiarity God made with Abraham and his Natural Seed as such and so sutes only with the Baxterian Errors and Mr. William's New Scheme which renders the Covenant of Grace conditional according to the Covenant of Works Take Mr. Baxter's words viz. The Condition of the Covenant of Grace by which we have right to the Benefits of it is our Faith mark it or Christianity as it is meant by Christ in the Baptismal Covenant viz. to give up our selves in Covenant believing in God the Father Son and Holy Ghost renouncing the Contraries and that through this consent to the Christian Covenant called Faith alone is the full condition of our first right to the Benefits of that Covenant of which Justification is one Baxter's Fourth Proposit in his Preface to Dr. Tully 1. From hence note as Mr. Troughton observes Mr. Baxter doth not say that Christ's Righteousness apprehended by Faith doth justify us but Faith in a comprehensive Sense as it includeth Obedience to God according to this Covenant It appears that the Belief and Practice of the Christian Religion upon performance of their Infant Baptismal-Covenant is that Righteousness by which they are justified as the purport of Mr. Baxter's Sense 2. From hence also it appears that the Spring or Rise of this grand Baxterian Error is from Infants-Baptismal Covenant therefore Brethren 't is time to consider the danger of this unwarrantable Practice and evil Innovation D. Williams confirms Mr. Baxter's Notion Take his words What doth the Covenant bind thee to speaking of Infants Baptismal-Covenant His Answer is To be the Lord's in sincere Care to know love believe obey worship and serve him all my days and to depend on God thro Christ for all Happiness Rom. 6. 4. Quest What if a Child thro the love of Sin or vanity of Mind will not agree to this Covenant I answer saith he He then rejecteth Christ our Saviour and renounceth the Blessings of the Gospel Quest Is it a great Sin to refuse to agree to the Covenant to which thy Baptism engaged thee He answers It is the damning Sin and the Heart of all Sin Mr. Williams's Book called The Vanity of Youth pag. 131. 1 Reply From hence it appears that Mr. Baxter and Mr. Williams plainly declare that the terms and condition of the Covenant of Grace which must be performed by such that would be justified is to perform this Infant Baptismal-Covenant viz. sincerely to love believe obey worship and serve the Lord not Faith only whereby we receive Christ rely on Christ but the whole of that Obedience to which they were obliged by their Infant-Baptism 2. Observe also that it appears according to these Men that Unbelief is not the condemning Sin but the non-performance of this Baptismal-Covenant 3. How are these Men left of God to darkness of their own Minds not only to affirm the Conditionality of the Covenant of Grace rendering it no better than a new Covenant of Works but also to make this devised and voluntary Infant Baptismal-Covenant to be the only Condition of it and of our Justification in the sight of God 4. Moreover They bring their poor Babes without any Authority from Christ under a Covenant and charge them with Perjury if they break it when grown up it they perform it they shall be pardoned justified and saved but they must be damn'd if they answer not the Rule of the Promise or Baptismal-Covenant which is to repent to be regenerated and so answer their new Law of Faith and sincere Obedience So that in this Covenant lies the Conditionality of their Covenant of Grace For no other formal Covenant is proposed by them to the People unless they are for Mr. Joseph Allen's voluntary Covenant contrived out of his own Head and proposed to all devout Adult Persons to enter into which no doubt is forbid by our Saviour as sinful he was a well-meaning Man And the Truth is his devised Covenant seems more plausible and reasonable than Infants Baptismal-Covenant because he would have none but such enter into his Covenant who are Adult Persons besides it must be with their own free Consent whereas Children are brought into theirs without their knowledg or consent and are obliged to do those things which they have no power to perform And as it is not required by the Lord so God hath made no Promise to them of Grace and Assistance to discharge the Obligation thereof Fourthly To conclude It is easy to gather from whence their Mistake doth arise about this Baptismal-Covenant which evidently appears to be from their applying it to false Subjects and so to bind such to perform those things which Christ never ordained Baptism to do viz. such that are in their Natural State or who when baptized believed not nor were capable so to do for your Brethren the Pedo-Baptists tell you that Baptism obligeth such as are baptized to believe and to become new Creatures not that they were such that then did believe c. And from hence it followeth that it is one of those Works or Acts of Obedience that go before Faith and therefore a dead Work and pleaseth not God as well as not required of him for all Works before Faith or Union with Christ are dead Works they not proceeding from a Spiritual Vital Principle It therefore appears from hence that Infant 's Baptismal-Covenant is directly also repugnant to Christ's true Baptismal-Covenant For evident it is that Christ's Baptism only belongs to Believers who are renewed regenerated and have Union with Christ and so in a justified State before baptized Our Baptism doth not oblige us to believe and to be regenerated or to die to Sin as such that were not dead before but it is a sign of that Faith and Death unto Sin we had when we were baptized or to shew that we were then dead to Sin c. 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 Or as being dead with him Therefore we are buried with him into Death Rom. 6. 2 3 4. Not buried alive or whilst dead in Sin No but as being dead to Sin Not to oblige us to be regenerated but as Persons who are regenerated before buried in Baptism And the Covenant of Baptism is to walk in newness of Life as being before quickned That like as Christ was raised from the dead by the Glory of the Father so we should walk in newness of Life I find Mr. Richard Baxter
resting upon our Blessed Lord this was the time when he was gloriously sealed Mat. 3. 16 17. 4. In that hereby all baptized Believers do signify their stedfast Faith in the Blessed Trinity and do devote themselves to serve and worship the Three Persons in the Godhead Mat. 28. 19 20. 5. Because it doth so clearly bold forth and confirm us in the stedfast Belief of the Death Burial and Resurrection of Jesus Christ and of our Resurrection at the last Day Rom. 6. 3 4. 6. Also considering the many great and gracious Promises made to such Believers who are baptized as Mark 16. 16. Acts 2. 37 38. 7. Considering what a significant Ordinance it is in respect had to that Death to Sin and Vivification to a new Life in all its true and proper Subjects together with that Obligation it lays them under Rom. 6. 3 4. Col. 2. 12 13. 8. That it is particularly called the Counsel of God and such who refused to be baptized are left on Sacred Record under that black Odium of rejecting the Counsel of God Luke 7. 30. 9. 'T is a great Ordinance appears in that it is an Initiatory Ordinance into the Visible Church Acts 2. 41 42. 10. In that those who were baptized with the Holy Spirit were nevertheless commanded to be baptized with Water Acts 10. 48. The highest Gifts of the Spirit cannot exempt Persons from their Obedience hereunto Moreover we have herein also Fellowship with Christ in his Death and Resurrection Therefore let none rob you of Christ's own Baptism be not cheated with a listle filthy Dross of Christ's pure Gold nor endure to see your Lord's Wine mixt with filthy Puddle-Water Yet carry it with all Christian Charity Love and Humility towards all Godly Christians that differ in this Matter from you and strive to walk as you are obliged by your Holy Baptism to do then will God have Glory and you have Peace to whose Holy Care Blessing and Protection I shall commit you and remain your unworthy Brother in the Sacred Bonds of the Gospel Benj. Keach A TABLE of divers Authors cited in this Treatise in each Chapter and under many particular Heads First THAT Baptizing is to dip as to the literal proper and genuine Signification of the Greek Word and asserted so to be by these Authors following as cited in this Treatise Chap. 1. chap. 2. chap. 3. chap. 4. Casaubon quoted by Dr. Du Veil on Acts Chap. 1. ver 5. pag. 10 11. cited in this Treatise Chap. 1. p. 4. O'ecumenius on Acts 2. ver 2. quoted also by Dr. Du Veil on Acts p. 11. cited in this Book Chap. 1. p. 4. Scapula and Stephens see their Lexicons cited in this Treatise Chap. 3. p. 12. Grotius Pasor Vossius quoted by Mr. H. D. his second Edition of his Treatise p. 182. Mincaeus in his Dictionary Dr. Du Veil in his literal Exposition of the Acts Chap. 1. 5. and his Exposit on Mat. 3. 5. Leigh in his Critica Sacra all cited in this Book Chap. 3. pag. 12. Bullinger Zanchy Spanhemius Erasmus See Mr. Leigh Critica sacra and Dr. Du Veil on Acts. cited in this Book p. 12. Cajetan upon Mat. 3. 5. cited in this Book Chap. 4. p. 20. Salmasius in his Book Deprim p. 193. see his Notes upon Sulpitius Severus cited in this Treatise Chap. 3. p. 13. lin 1. Beza on Matth. 3. 11. cited in this Book p. 13. Selden De Jure Nat. c. L. 2. c. 2. cited in this Treatise p. 13. Ainsworth upon Levit. Chap. 11. 32. cited in this Treatise p. 13. What is cited p. 13 14. of Luther the German and John Bugenhagius is taken out of Dr. Du Veil p 76. Dan. Rogers in his Treatise of Sacraments Part 1. Chap. 8. p. 177. cited in this Treatise p. 13. Synod of Celichyth Anno 816. as quoted by Dr. Du Veil on the Acts Chap. 2. p. 75 76 77. cited in this Book Chap. 3. p. 13. Dan. Rogers Treatise of the Sacraments P. 1. Chap. 5. cited here p. 19. Dr. Jer. Taylor Ductor Dubit l. 3. c. 4. Numb 9. Rule of Conscience l. 3. c. 4. cited in this Book p. 13 14. Zepper quoted by the same Doctor Sylvester Squropulus also quoted by Dr. Du Veil on Act. 2. cited in this Treatise p. 13. St. Ambrose Lib. de Initiandis and as quoted by Sir Norton Knatchbul in his Notes Printed at Oxon 1677. also quoted by Dr. Du Veil on Act. 2. p. 78. Musculus on Matth. 3. 5. cited here p. 20. Luther Latin Tom. 1. Fol. 71. cited in this Book Chap. 3. p. 14. John Bugenhagius Pomeranus as quoted by Dr. Du Veil out of a Book Printed in the German Tongue Printed 1542. cited in this Treatise p. 14. Mr. Joseph Mede Diatrib on Titus 3. 2. cited here Chap. 3. p. 15. Casaubon on Matth. 3. 11. cited here in p. 19. Chamier Pan. Cathol Tom. 4. l. 5. c. 2. Ser. 6. cited in this Book p. 15. Diodate on Matth. 3. Dr. Hammond in his Annot. on Matth. 3. 10. cited here p. 15. Mr. Pool's Annot. on Mat. 3. 6. Mat. 28. 2. John 3. 23. cited in this Book p. 16. Mr. Ball in his Catechism cited here p. 16. Dutch Testament on Mat. 3. 16. cited here p. 16. Secondly That Baptism is dipping or burying of the whole Body in Water to represent the Death Burial and Resurrection of Christ and our Death to Sin and Vivification to a new Life Authors that assert this follow Assembly in their Annotations on Rom. 6. 3 4. Pool's Annotations on Rom. 6. 3 4. here cited Chap. 5. p. 29 30. Tilenus in his Disputation p. 886 889 890. all cited in this Book Chap. 4 5. p. 30 31. Piscator cited in this Treatise p. 17. Cajetan upon Rom. 6. 3 4. cited in this Treatise Chap. 5. p. 29 30. Keckerman Syst Theol. l. 3. c. 8. cited in this Book p. 31. St. Ambrose Basil the Great Basil Seleucia Chrysostom Lactant. Bernard Justin Martyn All quoted by Sir Norton Knatchbull see his Book cited in this Treatise p. 35 36 37. Ignatius Epist ad Tral id Epist ad Philadelph Dr. Cave's Primitive Christianity p. 320. cited in this Treatise p. 22. Dallie on the Fathers L. 2. p. 148. cited in this Book p. 32. Paraeus upon Ursin p. 375. cited in this Treatise p. 33. Mr. Perkins on Galat. Vol. 2. chap. 3. p. 257. Vol. 1. chap. 33. p. 74. Dr. Sharp present Archbishop of York see his Sermon on Phil. 3. 10. p. 9. Dr. Fowler present Lord Bishop of Gloucester in his Book Design of Christianity p. 90. Dr. Sherlock Dean of Paul's Charity without Usury p. 1. cited here p. 38 39. Dr. Tillotson Late Archbishop of Canterbury in his Book Sermons on several Occasions the fifth Edition p. 188 189. cited here p. 39. Anonymous French Author cited by Dr. Du Veil on Acts p. 292 293. Calvin L. 4. c. 16. cited in this Book Chap. 5. p. 41. Zanchy on Col. 2. 12. cited in
Text John 6. 53. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you and from thence they gave Infants the Lord's Supper also But suppose that Baptism doth signify or is a figure of the washing of Regeneration yet sprinkling is no form of washing but all know dipping is and the safest way of washing 2dly You mention Fierâ— Baptism or the Baptism of the Holy Ghost and Fire Mat. 3. 11. This Scripture you say was fulfilled when the Holy Ghost came upon the Disciples in the appearance of Fiery Tongues Acts 2. 3. This Baptism was not say you by plunging in Fire but by sprinkling or pouring of Fire you mean the Holy Spirit upon them which sate upon each of them which is a Fiery washing which purifieth the Soul c. I answer Tho the Baptism of the Spirit was by pouring forth of the Spirit yet they were overwhelmed or immersed with it like as Dust may be poured upon a dead Corps until it is covered all over or quite buried therein So the Baptism of the Holy Ghost at the Day of Pentecost signifies the miraculous Effusion of the Holy Ghost The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Learned Casaubon is to dip plâ—â—ge 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 Sir 't is not the sprink ing of the Spirit that is the Baptism of the Spirit for they had doubtless some sprinklings of the Spirit before they were baptized with it Moreover Oecumenius on Acts 2. saith A Wind filled the whole House that it seemed like a Fish-pond because 't was promised to the Apostles that they should be baptized with the Holy Spirit Thus you may see that this no ways helps you to make Sprinkling or Rantizing Baptism 3dly You mention the Baptism of Blood or Sufferings I will repeat your Words Baptism of Blood of this Baptism doth Christ ask the Children of Zebedee Are you able to drink of the Cup that I drink of and to be baptized with the Baptism that I am baptized with Mat. 20. 22. This Cup and this Baptism are the same viz. the Sufferings of Christ of which his Disciples were to be Partakers You intimate that Baptism is a Witness of our Spiritual Resurrection and of our Resurrection at the last Day you mention 1 Cor. 15. 29 c. Answ Therefore say I it must be so administred as it may represent our Rising again First from a Death in Sin to a Life in Grace And Secondly from the Dead or out of our Graves in the Earth at the last Day But Sprinkling doâ—h not this cannot do this In sprinkling a little Water on the Face there is no resemblance or representation of rising up out of the Grave of Sin or from the Dead nor out of the Grave aâ— the last Day the Baptism of Sufferings signifies great Afflictions and from the Literal Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great Afflictions or Troubles are taken for and figurately called Baptism as Vossius shews Not every light Affliction is the Baptism of Afflictions but like that of David Psal 32. 6. He drew me out of deep Waters Hence great Afflictions are called Waves Thy Waves and thy Billows are gone over me Psal 42. 7. See Pool's Annotations on Mat. 20. 22. To be baptized is saith he to be dipped in water Metaphorically to be plunged in Afflictions So that neither of these Metaphorical Baptisms will do you any Service to justify your Tradition of sprinkling or pouring a little Water but contrariwise quite overthrows your pretended Baptism As to what you say in the next place of your three manner of ways of the Administration of Baptism in your first Chapter it doth not concern our present Purpose 't is true John the Baptist baptized into him that was to come so in that respect it differ'd from the Administration of it after the Death and Resurrection of our blessed Lord and no doubt from the Commission it appears Baptism was to be administred to the end of the World into the Name of the Father Son and holy Spirit and no other ways CHAP II. Containing some Remarks upon Mr. Owen's second Chapter AS to what you have wrote in your second Chapter about the Continuation of Water-Baptism in the Church until Christ's coming the second time or to the end of the World I approve generally of your Arguments and in that matter we are of your mind tho much more might be added to confirm that great Truth but pray Sir remember 't is Christ's Baptism of Believers which he only instituted that doth remain not Infants Baptism much less Infants Rantism which was neither instituted nor allowed by our blessed Lord. And because some of your Arguments for the Continuation of Baptism mentioned in your second Chapter tend to overthrow your Infant Baptism I shall make some Remarks upon them They are taken from your 4 th Proof you argue thus viz. Water Baptism is to continue in the Church if we consider the Ends of it 1. You say Christ hath ordained Baptism to be a Sign of our Repentance and therefore 't is called the Baptism of our Repentance Mark 1. 4. Repentance is a remaining Duty therefore the Baptism of Repentance is to remain Remark If Baptism be a siâ—n of Repentance to the Person baptized then the Person baptized ought to be a Person capable to repent and when baptized to have what is signified therein but Infants as such have not the Grace of Repentance when baptized so they are not capable to repent 2dly You say It is an Evidence of our Faith in Christ Mark 16. 16. Acts 8. 37 38. and therefore it is to remain as long as Faith is to remain on the Earth Remark If Baptism is an Evidence of our Faith in Christ then it must only belong to Believers How can it be an Evidence of Faith in Infants who are not capable to believe they know not the Object of Faith nor can they exert any Act of Faith It must be an Evidence to the Subject when baptized and so the Scriptures you cite hold forth He that believeth and is baptized shall be saved Mark 16. 16. it doth not say he that is baptized and believeth If thou believest with all thy Heart thou mayst Not if thou shalt believe hereafter but if thou dost believe now It appertains to such who have Faith when baptized and it evidences such a Faith to the Person nay Faith is required of them before they are to be baptized And so saith the Church of England 3dly You say It is the Bond of Holiness 1 Pet. 3. 21. the Apostle exhorts the Christians to be dead unto Sin and alive unto Righteousness There is a Virtue in the Ordinances of God answerable to
But they that despise and slight the Baptism of Infants despise neither the Baptism of John nor Christ because neither John nor our blessed Saviour commanded Infants to be baptized nor did they ever baptize one Child as we read of if you can prove they did do it we will say no more but will soon baptize our Children Thus I have done with all I thought necessary to remark or take notice of that is contained in your second Chapter CHAP. III. Shewing Baptizing is Dipping not sprinkling nor pouring a little Water SIR AS to what is contain'd in the second Chapter of your Book concerning the Continuation of Christ's Baptism of Water in the Church I shall say no more to that in that we agree and are one but we differ about what Baptism of Water is you would have it to be Sprinkling which indeed is not Baptism but Rantism for that you know is the Greek Word for Sprinkling 2. As also we differ about the true and proper Subjects of it according to our Saviour's Institution and since you begin with that you call the Manner or external Form of Administration of Baptism I shall follow you herein and shall first repeat your Words and then reply Thus you begin viz. Some judg that the whole Body ought to be dipped in Water and all other ways to be unlawful Others judg say you the sprinkling of Water on the Face of him that is baptiz'd to be sufficient especially in these cold Climates for even as in the other Sacrament of the Lord's Supper there is one Moâ—sel of Bread and one Spoonful of Wine sufficient for to signify the Spiritual Food that is had in Christ even so in the Sacrament of Baptism the sprinkling of a little Water on him that is baptized signifies the Virtue of the Blood of Christ as effectually as Rivers of Water I answer Certainly you cannot be ignorant of what many learned Pedo-baptists have said in Opposition to what you here speak for tho both the holy Sacraments are very significant of Christ's Sufferings and of those spiritual Benefits we receive from him yet they are of different Signification First The Sacrament of the Lord's-Supper holds forth in a lively Figure the breaking of Christ's Body and the pouring forth of his precious Blood and this indeed may as well he represented by a small quantity of Bread and Wine as by much yet a little Water will not serve in Baptism 1. Because ' â—is positively said that John was baptizing in Enon near Salim John 3. 23. because there was much Water there Certainly the Holy Ghost would not have given this as the Reason why John baptized near Enon viz. because there was much Water in that place if a little Water namely a Spoonful or two would have been sufficient or two or three Quarts It seems plainly deducible from this Text it cannot be administred with a little Water but contrariwise it doth require much Water Secondly Pray consider that as the Sacrament of the Lord's-Supper holds forth or represents symbolically the breaking of the Body of Christ and the shedding of his Blood and to that purpose it was in part instituted even so the Sacrament of Baptism holds forth in as lively Figure that our blessed Lord was dead buried and rose again and to this end this holy Ordinance was also instituted as also to shew forth our Death unto Sin and Vivification to Newness of Life as by and by shall be abundantly proved both from the holy Scriptures and a multitude of learned Men that hold Infant-Baptism therefore since a little Water cannot in this Ordinance represent Christ's Burial and Resurrection it follows directly that a little Water will not serve to baptize Persons in but that it must be administred in Rivers Ponds or places where there is much Water i. e. so much Water as that the Body may be buried or covered all over therein But to proceed you say Neither is dipping or sprinkling essential unto this Ordinance but washing with Water or putting Water on the Body for the word Baptism signifies in the Greek washing with Water as we cited say you from Heb. 9. 10. Answ I answer now you have given away your Cause at once or I am mistaken for if neither dipping nor sprinkling be essential unto this Ordinance but washing what is become of your Baptism Sir all dipping in Water is washing tho all washing is not dipping in that you hurt us not but your sprinkling is not washing If a Woman should sprinkle her foul Linen with a few drops of Water would that be deem'd a washing of them Again if Sprinkling be not essential to Baptism you have no Baptism at all take away the Body of a Tree and there is no Tree That thing can't be where the essential part of it is wanting And now that the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify dipping and such a washing as is by dipping we shall plainly shew evince and demonstrate and confirm it by such Arguments and Authors that no unprejudiced sober Person can any longer well remain doubtful about this matter and then we will examine your Objections I shall prove baptizing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not sprinkling nor pouring of Water upon the Body but dipping or plunging the Body all over in Water and that 1st From the proper literal and direct Signification of the Greek Word Baptizo and the Testimonies of Learned Men. 2dly From the Practice of Primitive Times 3dly From the Consideration of what is signified and represented in Baptism 4thly From those Typical Baptisms spoken of in the Scriptures 5thly From the nature of those Metaphorical Baptisms mentioned viz. the Baptism of the Spirit and that of Afflictions To proceed to prove the first Scapula and Stephens two as great Masters of the Greek Tongue as most we have do tell you in their Lexicons that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bapto signifies mergo immergo item tingo quod fit immergendo inficere imbuere viz. to dip plunge overwhelm put under cover over to dye in Colour which is done by plunging Grotius says it signifies to dip over Head and Ears Pasor an Immersion dipping or Submersion Vossius says it implies a washing the whole Body Mincaeus in his Dictionary saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Latin Baptismus in Dutch Doopsit or Doopen Baptismus or Baptism to dive or duck in Water and the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabal which the Septuagint or Seventy Interpreters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo to dip This Casaâ—bon saith was the right of way Baptizing that Persons were plunged into the Water which the very word Baptizo sufficiently demonstrates which as it does not extend so far as to sink down to the bottom to the hurt of the Person so it is not to swim upon the Superficies of the Water Baptism ought to be
administred by plunging the whole Body into the Water The late famous and most learned in all the Oriental Tongues Dr. Du-Veil in his literal Explanation of the Acts Chap. 1. 5. saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo is to dip as if it were to dye Colours and any Dyer will tell you if there is any small bit of Cloth not dipped it is not dyed Leigh in his Critica Saâ—râ— saith the native and proper Signification of the word is to dip into the Water or plunge under Water Mat. 3. 6. Acts 8. 38. for which also he quotes Casaâ—bon Bullinger Zanchy Spanhemius he saith withaâ—… that some would have it signify washing which Sense 〈◊〉 he saith opposed affirming that it was not otherwise so than by Consequence for the proper Signification was such a dipping or plunging as Dyers use for dying of Cloth Salmasius saith That is not Baptism which they give to Children but Rantism Beza on Mat. 3. 11. saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo signifies to dye by dipping or washing Selden saith that the Jews took that Baptism wherein the whole Body was not baptized to be void Ainsworth speaks to the same purpose as I shall shew you Mr. Daniel Rogers says that a Minister is to dip in Water the Party baptized as the meetest Act the word Baptizo notes it for saith he the Greeks wanted not words to express any other Act besides dipping if the Institution could bear it What Resemblance of the Burial and Resurrection of Christ is in sprinkling mark that all Antiquity and Scripture saith he confirms that it was dipping If you would saith Dr. Du-Veil attend to the proper Signification of the word in the Synod of Caelichyth Anno 816. where Wolfred Archbishop of Canterbury presided Let saith he the Presbyters beware that when they administer the Sacrament of Baptism they do not pour Water upon the Heads of the Infants but let them be always plunged in the Font according to the Example of the Son of God himself who was plunged in the Waters of Jordan Thus must the Ceremony be performed according to order See Dr. Du-Veil on the Acts Chap. 2. p. 5 6 7. The said learned Doctor saith in the same place The constant Practice of the universal Church till the time of Clement V. who was crowned Pope Anno 1305 under whom first of all the second Synod of Ravenna approved the Abuse brought into some Churches about an hundred Years before that Baptism without any necessity should be administred by Aspersion Hence it came to pass that contrary to the Analogy or intended Mystical Signification of this Sacrament all the West for the most part has in this Age the use of Rantism that is Sprinkling instead of Baptism as Zepper speaks to the great Scandal of the Greeks and Russians who to this day plunge into the Water those they baptize and deny any one to be rightly baptized who is not plunged into the Water according to the Precept of Christ as we find in Sylvester Squropulus Dr. Taylor saith The Custom of the Antient Church was not Sprinkling but Immersion in pursuance of the Sense of the word Baptizing and the Commandment and Example of our blessed Saviour Salmasius in his Notes of divers upon Sulpitius Severus saith that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Immersion not Sprinkling Nor did the Antients otherwise baptize than by single or treble Immersion as in the Greek Church to this day saith he the Person to be baptized is plunged over Head and Ears The same thing does Peter Avetabolis testify of the Asian Christians inhabiting Iberia and Colchi St. Ambrose saith Water is that wherein the Body is plunged to wash all Sin away there all Vice is buried In a Book inscribed Reformation of Ecclesiastical Laws printed at London 1641. 't is expressed in these words While we are plunged in the Water the Death and Burial of Christ is recommended to us that we openly testify that Sin lies dead and buried in us The Raman Order published by the Writers concerning Ecclesiastical â—eremoniâ—s says the Presbyters enter into the Fountain Within unto the Water and the Males are first baptized and then the Femaies Luther saith The Name of Baptism is a Greek Word it may be termed Dipping when we dip something in Water that it may be wholly covered with Water and altho saith he that Custom is now altogether abolished among the most part for neither do they dip the whole Children but only sprinkle them with a little VVater they ought nevertheless to be dipp'd and presently drawn out again The Germans also call Baptism Taâ—ff from Deepness which they call Tieff in their Tongue as if it were meet saith our Author that those be dipp'd deeply who are baptized John Bugenhagius Pomeranus both a Fellow and Successor in the Ministry of Luther at Wittenburgh whom Thuanus and Zanchias witness to have been a very moderate godly and learned Man affirms that he was desired to be a VVitness at Hamburgh in the Year 1529. that when he had seen the Minister only sprinkle the Infant wrapt in Swadling-Clothes on the top of the Head he was amazed because he neither had heard or seen or saw any such thing nor yet read in any History except in case of necessity in Bed-rid Persons Hence in a General Assembly therefore of all the Ministers that were convened he did ask of a certain Minister John Frize by Name who was sometimes Minister of Lubec how the Sacrament of Baptism was administred at Lubec who for his Piety and Candor did answer that Infants were baptized naked at Lubec after the same fashion altogether as in Germany but from whence and how that peculiar manner of baptizing had crept into Hamburgh he was ignorant At length they did agree among themselves that the Judgment of Luther and of the Divines at Wittenburg should be demanded about this Point which thing being done Luther wrote back to Hamburgh that the Sprinkling was an Abuse they ought to remove Thus plunging was restored at Hamburgh yet is that Climate cooler than onrs Mr. Jos Mede saith there was no such thing as Sprinkling or Rantism mark used in Baptism in the Apostles days nor many Ages after He had spoken more properly if he had said there was no Rantism used in the Apostles days but Baptism than to say no Rantism used in Baptism since he well knew they are two distinct and different Acts It cannot be Baptism at all if it be only Rantism or Sprinkling Immersion or Dipping being the very thing not an Accident as I hinted but an Essential so absolutly necessary that it cannot be the Act or Ordinance without it If I command my Maid to dip my Handkerchief into the Water and she only takes a little Water in her Hand and sprinkles a few drops upon it doth she do what I command her was that the thing or is it not another Act Even so 't is here you
he mean every individual Person or some of all sorts of Jews and Gentiles So Paul saith All seek their own c. Vid. Glassi Illerici Philolog Sacr. and also our late Annotators the word or term All they tell you is here twice repeated Mat. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it is enough to let us know that in Scripture 't is signisicative no farther than many for say they it cannot be imagined that every individual Person in Jerusalem and all the Regions round about Jordan went to hear John the Baptist 2. You forget that Text John 3. 26. Behold him that thou bearest witness of c. the same baptizeth and All Men come unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to Jesus Christ Also 't is said John 4. 1 2. That Jesus made and baptized more Disciples than John If John baptized them all and Jesus baptized them all then they were all twice baptized or all re-baptized and if so were indeed properly all Ana-baptists Sir in both places it intends but some You worthy and beloved Britains take heed how you are led by a Man that argues so preposterously I doubt not but he may be a good Man but under a Cloud of Darkness 3. Sir how Dr. Lightfoot or you can prove that John preached but two Years and a half I see not but had he every day baptized an hundred he might with much Ease have done it in the space of four hours time or thereabouts But alas neither he nor our Saviour had so many Disciples as you imagine the Number of the Disciples after the Resurrection of Christ as we read Acts 1. were but an hundred and twenty that were together perhaps there might be some few more in some other parts 4. But you I perceive contradict the Holy Ghost in saying that John sprinkled them i. e. rantized them for Ranâ—izing in the Original as I presume you know is sprinkling in English Sir I appeal to your Conscience whether it be not so Sprinkling and pouring is one thing and baptizing another and a quite different Act. I affirm Sprinkling is not Baptizing say what you will You in the next place mention that which we object concerning Philip and the Eunuch who went both down into the Water when the Eunuch was baptized To this you answer and say How doth that follow Could they not go into the Water without plunging in it We read in Gen. 24. 45. say you that Rebecca went down into the Well Does it follow that she was plunged in it You will say of your Maid-Servant when she goes to draw Water she went down into the River your meaning is not that she was plunged there I answer Rebecca might properly be said to go down into the Well because in some Wells there are several Steps or Stairs before we come to the Water 't is not said she went into the Water Also who of us could say when our Servant-Maid went to draw Water or fetch Water from a River she went into the River if any do say so they speak not truly but indeed do lie Sir take heed what you say the Holy Ghost doth not say they went down to the Water but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both went down into the Water and he baptized him i. e. dipp'd him not rantiz'd him You bring in our Objection against your Sprinkling taken from Rom. 6. 3 4. Col. 2. 12 13. viz. we are said to be buried with Christ in Baptism into Death To this you say We bury by casting Earth on the Body and the pouring of Water you say doth represent it it cannot be said one was buried that was fallen under Water or Earth unless he remains there for a time he that descendeth into a Coal-pit is under the Earth but is not buried by reason he cometh out from thence immediately dipping therefore doth not signify a Burial unless he that is dipped remains for a time under the Water I answer 'T is true we do bury by casting Earth on the dead Body but 't is so much Earth as covers the Corps all over or else 't is not buried So if you pour Water on a Child until it is covered all over in Water it may truly be said that Child was buried in the Water altho the burying in Baptism is not by pouring Water in great abundance until it is covered but by going into the Water and there to be dipped or plunged all over so that all may see the Body is buried under Water as truly symbolically and as properly as if it had been buried in the Water Or 2. Tho a Person be laid in the Grave and covered all over with Earth tho it be but two Minutes he may as truly and properly be said to be buried as he that lies there three Days or a thousand Years But you would have Baptism to be no proper Representation of a Burial unless the Person baptized lies so long till he be drowned Sir Baptism doth represent the Death of Christ and of the old Man or Body of Sin which is as sufficiently held forth by a Minute or two as by many Days 3. And now utterly to put to silence your vain Objections I shall give the Sense of a whole Cloud of Witnesses as to the proper Exposition of those Texts Rom. 6. 3 4. Col. 2. 12 13. by and by but if my honest Country-men do think you have given a better Sense of the Words than all those Learned Men I will say no more You say the Resemblance then between Baptism doth not stand in the dipping of the Body so much as in the End of the Ordinance in making us Partakers of Christ's Death of his Life and of his Ascension and of his sitting on the Right hand of God Baptism makes us to be planted together in the Likeness of his Death yet there are none you say that plants Bodies in Water by baptizing them Rom. 6. 5. Answ We shall in our next Chapter finally determine this great Point and plainly shew you by manifest Arguments together with the joint Consent and Agreement of a multitude of Learned Men that were and are Pedo-baptists that the Resemblance between Death Burial and Resurrection and Baptism doth stand in the outward Sign of Dipping as well as in our partaking of the Blessing of Christ's Death Burial and Resurrection All know in the Ordinance of the Lord's-Supper the Signs are significant and no true Protestant will admit of such an Administration of it in which the breaking of Christ's Body and the shedding of his Blood is not clearly represented to the sight of our Eyes Why is the Popish way of the Administration rejected who deny the Laity the Cup if there ought not to be an exact keeping to the direct Signs as well as to bear in Mind the Thing signified thereby Nay Sir I find you in your third Chapter to justify your sprinkling stifly by arguing for an Agreement between the Sign and the Thing
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.
Covenant of Faith or Grace How is it then that the Apostle Paul says the Law is not of Faith also the Covenant of Grace giveth Life But I argue thus The Law could not give Life Ergo The Law was not a Covenant of Grace So much for the first Note or Observation 2. The second Observation is The Duration or Continuance of this Covenant made with Abraham the Lord calls â—t an Everlasting Covenant c. Answ This might have been left out only it adds to the Number this is answered by the Objector himself be he who he will in saying the Hebrew word for Everlasting sometimes signifies no more than a long Continuance of Time We know it very well and those Mosaical Rites that ended in Christ are said to be for everlasting But when the Lord saith he will be a Person 's God for ever and ever or everlastingly it denotes his being so to all Eternity But God never said he would be the God everlastingly or to all Eternity to all who were concern'd in the Covenant of Circumcision nor was he Ishmael's God so tho circumcised and has he not cast off that whole Nation of the Jews with whom he made that Covenant and is not so their God now tho he is I confess to all Eternity or everlastingly the God of all Abraham's Spiritual Seed viz. all true Believers in Christ 3. The third and last Argument or Note to prove the Covenant of Circumcision a Covenant of Grace is taken from the Benefits and Blessings conveyed by it To be a God unto him and to his Seed and that everlastingly is a most comprehensive Gospel-Blessing for hereby say they God gives a Person an Interest in all that he is and in all that he has so far as can be communicated to a Creature This Blessing promised to Abraham comprehends Christ Grace Holiness here and Glory and Happiness hereafter And accordingly we find the Apostle Heb. 8. uses the same Expression with this of God's to Abraham I will be to them a God and they shall be to me a People Answ This is idem bis idem culpandum est the same again which is already answered Is God everlastingly a God to Abraham and to all his Fleshly Seed and to Believers who are the Spiritual Seed of Abraham and to all their Fleshly Seed I say is this so Does God give himself all he is and all he has to every Believer and to all his Fleshly Seed Have all their Children or every one of them Christ Grace Holiness here and Glory and eternal Happiness hereafter Or are they not to be justly blamed who jumble things so confusedly together 'T is true the Covenant of Grace made with Abraham and all his true Spiritual Seed who are the Elect have Interest in all God is and has so far as it can be communicated to Creatures and we know they have Christ as well as are Christ's as Paul notes Gal. 4. and Grace here and shall have Glory hereafter But a multitude of Abraham's Natural Off-spring and the Natural Off-spring of Believers has neither Christ nor Grace nor shall be saved but perish eternally Therefore this may serve for an Answer with what I have proved before touching the nature of that twofold Covenant made with Abraham Let us come to what is further asserted If the Covenant which God made with Abraham be one and the same with the Covenant of Grace then our Infant-Seed have right to Baptism Answ This has been urged before and I have already answered it only I shall add a Passage or two of Martin Luther's Paul therefore concludeth with this Sentence saith he They which are of Faith are the Children of Abraham That Corporal Birth or Carnal Seed makes not the Children of Abraham before God As if he would say there is none before God accounted as the Child of this Abraham who is the Servant of God whom God hath chosen and made righteous by Faith through Carnal Generation but such Children must be given before God as he was a Father but he was a Father of Faith was justified and pleased God not because he could beget Children after the Flesh not because he had Circumcision under the Law but because he believed in God He therefore that will be a Child of the believing Abraham must also himself believe or else he is not a Child of the Elect the believing and the justified Abraham but only the begetting Abraham which is nothing else but a Man conceived born and wrapt in Sin without the Forgiveness of Sin without Faith without the Holy Ghost as another Man is and therefore condemned such also are the Children carnally begotten of him having nothing in them like unto their Father but Flesh and Blood Sin and Death therefore these are all damned This glorious boasting then we are the Seed of Abraham is to no purpose Thus far and much more to the same purpose he excellently debates upon Mr. Perkins on the Galatians concerning the Covenant mâ—de with Abraham The Seed of Abraham saith he is the Seed not of the Flesh but of the Promise And this Seed is first Christ and then all that believe in Christ for all these are given to Abraham by Promise and Election of God Moreover this Seed is not many as Paul observeth but one It is objected that the word Seed is a Name collective and signifies the whole Posterity of Abraham Answ It doth sometimes saith he but not always for Eve saith of Sâ—th God hath given me another Seed Again he saith this one particular Seed of Abraham is Christ Jesus here call'd by the Name Christ first and principally the Mediator and then secondarily all Jews and Gentiles believing that are fit and grafted into Christ by Faith St. Paul saith the Children of the Flesh these are not the Children of God but the Children of the Promise are the Seed of Abraham Rom. 9. 8. Now this Covenant we grant thus made with Abraham is one and the same with the Covenant of Grace but what does this signify to the Infants or Fleshly Seed of Believers as such And thus I shall pass to your next Argument You say the Children of the Faithful are in God's Covenant because Christ is the Mediator of a better Covenant which was established upon better Promises Heb. 8. 6 c. But say you if the Children of the Faithful are excluded from the Covenant then the Covenant is worse and not a better Covenant It was a great Prerogative of Children being in Covenant Rom. 9. 4. for the Promises of God belonged to them but if the Covenant be shortened in Privileges how is it a better Covenant c. Answ 1. I answer It is granted by us that the Children of the Jews whether they were believing Jews or unbelieving Jews godly Persons or ungodly Persons they were in that external Covenant God made with Abraham's Natural Seed as such or with the whole House of Israel under the Old
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
that were in his House or Family or bought with his Money Therefore all this arguing of yours is weak and groundless In vain therefore is that which you say to sinful Parents that delivered Corruption to their Children that they should administer Medicines unto them and so give them the Ordinance of Baptism which Christ hath appointed for that end that they might not fall into the bottomless Piâ— Answ 1. You must prove Christ hath appointed Baptism for Children do that and your Work is done 2. Prove that Baptism is the Medicine to cure the Disease of Original Sin and to save Children or Adult Persons either from falling into the bottomless Piâ— You seem to frighten Parents into the Belief of your Tradition Can any thing save either young or old from Hell but the Blood and Merits of Christ through the Sanctification of the Spirit which Baptism can be but a Figure of 't is not the Medicine nor is it appointed to any to be a Figure of that c. but to Believers only who certainly have the things signified 2dly Baptism you say signifies the pouring forth of the Holy Ghost Acts 2. 38. Tit. 3. 5. and 't is certain that little Children can receive the Holy Ghost from their Mothers Womb Luke 1. 15. Answ We deny that Baptism signifies the pouring of the Holy Spirit the Scriptures you cite prove no such thing It signifies as I have shewed the Death Burial and Resurrection of Christ with our Death unto Sin or Mortification of Sin and rising again to a new Life What tho the Promise is made to Christ and his Seed in Isa 44. 3. 59. 11. Are Infants of Believers as such the Seed of Christ and in the Covenant of Grace The Promise of pouring forth of the Spirit is only made to Believers and to such of their Seed that believe or to all the Elect of God Prove that Infants of Believers as such in the Gospel-days received the Holy Spirit God can 't is true give his Spirit to a Babe in the Womb and may be to one or two Babes he might do it so he once also opened the Mouth of an Ass must all Asses therefore speak with Man's Voice You say 3dly Baptism signifies Regeneration and 't is possible say you that Children may be regenerated What can hinder the unspeakable Grace of God's working upon their Hearts Jeremiah was sanctified in his Mother 's Womb. Answ I answer Pagans and Infidels may be regenerated 't is possible what can hinder God's working upon their Hearts Nay and 't is probable too God will do it when he affords the Gospel to them and when they are regenerated let them be baptized when they have the thing signified let them have the Sign also Mr. Baxter saith Baptism is a 〈◊〉 of present not future Regeneration Baptism was not appointed of Christ to be a Sign of that which might or might not be in the true Subject of it hereafter but of that Regeneration that was certainly wrought in the Person before baptized If thou believest if thou hast true Faith or art a converted Man thou â—…st Acts 8. not if that hereafter thou mayst be a Believer â—ut if thou art now one that dost believe You say God can easily give holy Qualities to the Souls of Children Cannot God restore his own Image to little Children I do not say all the Children of the Faithful receive the Grace of Regeneration in their Infancy it is evident to the contrary many of them being wicked but on the other hand the Work of Grace appeareth very early day by day in others of them Answ If this he so your Cause is gone How Are not all the infants of Believers regenerated and in Covenant with God Why then do you baptize all even such that have not the thing signified when baptized nor ever after till they die Worthy Britains see here Mr. Owen does acknowledg that the Infants of Believers as such are not in Covenant for all that are in the Covenant of Grace and have a right to the Seal of it are regenerated alas what is the Seal but a Seal of Regeneration and so of eternal Salvation Ephes 1. 13 14. Chap. 4. 30. But you say In others Regeneration appears very early day by day that is in some little Children Answ 2. But are not some Children of ungodly Parents as early wrought upon and born again as the Children of the godly why then may not their Children also be baptized You say Mr. Eliot in his Book called Tears of Repentance speaks of two Indian Children who were converted before three Years old Sir these were not the Children of Godly Parents 3. Admit that to be true and that God sometimes doth regenerate Children at three or four Years of Age. Such Children I can baptize by the Authority of Christ's Commission or by Virtue of his holy Precept and none but such Children that do believe have any right thereunto You say Solomon was very young when the Lord loved him Answ No doubt but the Lord loved his Elect before they were born even from Everlasting but what of this yet when they are called and regenerated and not till then they ought to be baptized In a word that which renders Persons capable of Baptism are the Prerequisites of Baptism or those things that are required by Christ to be in the true Subjects thereof which are Faith and the Profession of it or Faith and Repentance You may be capable of being made a Justice of Peace but you must not exercise that Office without a lawful Commission So let our Children be capable of what they will or may yet without a Warrant from God's Word they ought not to be admitted to Baptism the Lord's Supper nor to any other Gospel-Ordinance God can give sacred Habits and Qualities to a Child we deny not but till he doth it you are not to give them the Signs of those gracious Qualities and if there be no visible Signs or Demonstrations of those sacred Qualities in such Infants you baptize that render them Believers 't is at best but a mock Baptism Object If we knew that little children are regenerated we would baptize them This is your Objection against your self as if we argued thus Answ No Sir you mistake us if we did know little Infants were regenerate which is impossible for us to know 〈◊〉 I doubt not but that those Infants that go to Heaven are made holy in some secret way unknown to us because no unclean â—…ng can enter into Heaven yet we durst not baptize them because we want Authority to do it Put to come to your Answer That say you cannot be certainly known of the Adult therefore by this Objection none can be baptized 'T is sufficient in this case that the Promise of God belongs to the Infantâ—… of the Faithful They are Members of the visible Church through which the Line of Gâ—… Election runneth Rom. 9. 4 5. Chap. 11. 7. Answ.
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
from Abraham in a lineal way by Generation or in respect had to any Covenant God made with him or his fleshly Seed as such that Covenant and Covenant right being taken away he took away the first that he might establish the second Heb. 10. 9. for the Priest-hood being charged there is made of necessity a change also of the Law Heb. 7. 12. there is therefore now no knowing or esteeming of Persons after that old Covenant manner the new Covenant being quite different or not according to the old which run to Abraham's Fleshly Seed as such they must now believe and their Children must believe before admitted as Members into the Gospel Church therefore if any Man be in Christ he is a new Creature old things are passed away and all things are become new 2 Cor. 5. 17. if any Person be grafted into Christ or into the Gospel Church he must have Faith and be a new Creature or be of the New Creation as the Greek word holds forth â—ay saith he though we have known Christ after the Flesh that is a Son of the Jewish Church or esteemed him upon that account Yet henceforth we know him or prefer him in that respect no more this was that Doctrine 〈◊〉 preached and 't is very probable it was as much from hence that they charged him for perswading Men contrary to the Law as upon any other Consideration whatsoever therefore all your flourish on this respect is vain but since you make so great a stir about the baptizing of whole Housholds I shall add something farther to clear up this Matter and I argue thus viz. 1. If there were no Families or Housholds but in which there are some Infants you might have some pretence for what you infer from hence but how palpable is it that there are every where many whole Families in which there is no Infant or Child in nonage and this being so what certain Conclusion or Consequence can he drawn from hence 2. Besides you know by a Synecdecha a part is put for the whole as Isa. 7. 2 5 8 9. the Tribe of Ephraim is put for all Israel 't is said all Jerusalem and Judah went out to be baptized by John in Jordan In 1 Sam. 1 21. 22. the Text saith The Man Elkanah and all his House went up to offer unto the Lord yet in the next Verse 't is said expresly That Hannah and her Child Samuel went not up nay you have shewed us a Family or whole House that were said to bury the Body of Sampson and yet you tell us the little Children were not included in that Expression all his House 3. As touching the Goalers House 't is positively said Paul preached to him and to all that were in his House do you think he preached to his Infants if he had any but to put the matter out of doubt 't is said he rejoyced believing in God with all his House as well as 't is said he was baptized and all his 4. Touching Lydia we say 't is uncertain whether she was a Maid Widow or Wife but if she was Married and had Children 't is very unlikely if Babes that they were at that time with her because she was far from her proper dwelling nay many Miles from it for she was of the City of Thiatira verse 14. but when Paul preached to her she was at Philippi where she was Merchandizing being a seller of Purple Can we suppose she carried her little Babes so far to Market Besides those of her House were called Brethren who were baptized with her therefore sure Children cannot be here meant will you build your Practice of baptizing little Babes from such uncertain Conclusions when 't is doubtful whether she had any Children or no Or if she had whether they were with her at that time or not our denying of it is as good as your affirming of it yet 't is plain she had Servants or some who are called her Houshold therefore what you say is impertinent upon this account And thus it appears to all impartial Persons that there is nothing in this argument touching the practice of the Gospel Church hear 's no mention made in baptizing whole Housholds of one Infant baptized nor the least color of reason to conclude there were Mr. Burkit is so unreasonable as to put us upon searching the Scripture to prove a Negative i. e. that there were none baptized in Infancy we might as well have desired him to give proof that there never was any Infant ordained an Elder or Pastor of a Church or how can we prove they did not make use of Honey or Oil in Baptism which some of the ancient Fathers used as Mr. Perkins Notes or Salt or Spittle which practice is still in the Romish Church Where is the extream â—unction forbid or auricular Confession or the use of Beads in Prayer and a hundred more such Romish Fopperies May these things be therefore done because we read not that they are forbid I thought adding to God's Word was forbidden Rev. 22. But says Mr. Burkit search the Scripture and produce me any one instance if you can from the time of St. John the Baptist to the time of St. John the Evangelist which was more than threescore Years during which time many Thousands of Infants were grown up to maturity and make it appear there were not any baptized in their Infancy or that their Baptism was deferred till riper years or that there is any divine Command for the delaying the baptism of Children of Christian Parents until they are grown up and I will frankly yield the Cause Bravely spoken Ans I must retort this argument back again on him and must say it is a great argument against Infant Baptism and not for it for say I let it be considered that since there was such a long space of time as 60 Years and more between John Baptist and the Death of John the beloved Disciple or John the Evangelist during which time many Thousand of Infants were born of baptized Believers both of Jews and Gentiles yet we read not of one Infant of them that was baptized Reader observe Mr. Burkit says in the Gospel day and when our Saviour sent his Disciples first to preach they were to teach or make Disciples of those they baptized but upon the Parents believing and being baptized he says their Children were admitted to Baptism also Now say I since many Parents thus taught and baptized had multitudes of Infants born to them how comes it about that we read not of one of their Infants that were baptized no not from the time of John Baptist to the Death of John the Evangelist Can any Man think had any Infants been baptized that God would not have left some account of it to put the matter out of doubt especially since it was never taught Doctrinally nor Commanded Certainly it could not stand consistent with the Care Wisdom and Faithfulness of Jesus Christ to have
for I challenge you and all pedobaptists in the World to prove God hath any where directly or indirectly required any such thing at your Hands 2. Consider that 't is not only a reformation of Life or a bare refraining from the gross acts of sin that you assert is comprehended in this Baptismal Covenant you cause Infants to enter into but it is Regeneration it self i. e. a change of Heart and savingly to believe in Christ this you oblige your poor Babes to perform Now what Arminianism is here fomented if once you say or think they are capable to perform this Obligation but if they do not do it wo be to them Moreover what guilt do those of the Church of England bring their poor Sureties under unless they stand obliged no longer then the Child abides in Infancy and if so what need of their Obligation at all if they intend no more 3. Consider you brought them into this Covenant without their knowledge and conseâ—t they never subscribed to it nor knew any thing of it nor were they capable so to do 4. Consider that whatsoever you think that such is the pravity of their natures by means of our first Apostacy from God or Original 〈◊〉 that they do and must of necessity break it as I 〈◊〉 before unless God should by supernatural Grace change their Hearts and Nature and remove the vicious habits thereof which you had not the least ground to believe he would do or leastwise to all or the greatest part of them God having made no such promise and by woful experience we daily see many or most of those Children are never converted but from the Womb go astray and are guilty of almost all manner of abominable sins and so live and dye As to the Adult 1. Consider as I said before 1. That all Believers God himself doth require or Command in his Word to enter into this Baptismal Covenant 2. And they before they enter into it have a principle of divine life infused into their Soul or Grace implanted in their Hearts having passed under the work of Regeneration being dead to Siâ— of which Baptism is a lively Symboll or is as your Church says an outward sign of an inward spiritual Grace Not as Mr. Baxter observes a Sign or Simbol of future but of present Regeneration which is confirmed by what St. Paul Teaches Rom. 6. 3 4. 2. How shall we that are dead to sin live any longer therein not may be dead but are dead and so Buried with Christ in Baptism verse 3. 4. If you say all Adult Persons Baptized are not Converted I answer they appear so to be and as such voluntarily enter into this Covenant Besides God does not require them without Faith to do it Baptism doth not only represent the Death and Burial of Christ but also signifies our Death to Sin or that Blessed work of Mortification or the remainder of the Body of Sin and Death by which means Believers who enter into this Baptismal Covenant are putinto a Gracious and Meet Capacity to perform that Sacred Obligation but so are not Infants 3. That every true believer baptized considers ponders upon and weighs with all seriousness and deliberation Imaginable the nature of this Covenant before he Signs it And 4. That he doth it freely and voluntarily and with his full liking approbation and Consent neither of which do nor can do those poor Infants you force to enter into this Covenant These things consider'd it appears as it is a sinful Act in you to bring them into this Covenant since 't is done without Command or Authority from God so 't is cruelty also towards your own Babes by making them to become guilty of Perjury and thereby damning as Mr. Williams says their own Souls 5. Consider every true Believer that is listed under Christ's Banner by entring into this Baptismal Covenant is by Christ compleatly armed i. e. he hath the Christian Armour put upon him Ephes. 6. He hath the Brest-plate of Righteousness the Shield of Faith and for a Helmet the hope of Salvation and the Word of God like a Sword in his Hand to cut down all his Enemies Thus by the help of these Sacred Graces of the Spirit he is enabled to fight against Sin the World the Flesh and the Devil But alas you list your poor Babes into this War and make them Covenant and Vow to forsake the Devil and all his Works the Pomps and Vanities of this wicked World and all the sinful lusts of the Flesh but Arm them not Did Baptism confer Grace and Arm their Souls it was something but who dares assert that Or if he does who will or can believe him 6. God hath also promised to assist stand by help and enable all Believers Baptized with farther supplies of Grace nay they being actually United to Christ have his blessed influencies flowing to them besides the promises of God the Death Resurrection and Intercession of Christ and the everlasting Covenant of Grace which is ordered in all things and sure firmly secures all their Souls But thus it is not with those poor Babes you bring into this Covenant You are like Pharoabs Task-masters Command the making Bricks but allow them no Straw 4. Again consider how hereby great part of the Nations are perjur'd I will appeal to the Consciences of all thinking and understanding People whether according to your principle and practice it is not so Mourn O England and lament sad is thy Case If these Men speak right or truly what a multitude in thee have been made to enter into this Covenant who never performed it O Perjur'd Nation Perjur'd People and Perjur'd Pastors for so are all thy Debauched Drunken Swearing and unclean Teachers are not these Perjur'd also Have they kept their Vow and Covenant Alas instead of Mourning for this Sin we may conclude they never thought of it But let them break off their sins by Righteousness I mean repent and leave those gross acts of Wickedness of which many both Priests and People are guilty and get renewing Grace and never let them fear this new devised sin of Perjury For if God's Word convinces of all Sins and doth not convince of this sort of Perjury this is no Perjury I mean the simple breaking of that Covenant tho' those sins by which they are said to break it are horrid Treason and Rebellion against the God of Heaven and provoke him to wrath every day But God's word doth convince of all Sin but doth not convince of this sort of Perjury as is affirmed 'T is not this which is the Self killing Murther the damnable Sin No no but 't is their unbelief and contempt of God's Grace or neglecting the great Salvation offer'd unto us by Christ in the Gospel 5. Baptism administred in Infancy hath saith Mr. Burkitt this singular advantage above that which is administred at riper Age in that it gives the pious Parent a good Ground and Hope that his Children
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
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.