overwhelming the Person in Water II. That true penitent Believers are the right Subject of Baptism III. That the Ordinance of Baptism is now in being and is to continue to the End of this World I. I shall shew that Baptism must be administred by Dipping c. if we consider these four things 1. The Etymology or Signification of the Word the Holy Spirit uses to express it by 2. Those Metaphors used in Holy Scripture to represent it to our Understanding 3. From the Practice of the first Baptizers 4. From the grand Commission of our Saviour Mat. 28.19 1. From the Etymology or Signification of the Word The word Baptism is from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dipt Baptisma a Dipping from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bapto to dip plunge or drown It implieth the washing of the whole Body 〈◊〉 even such a washing as is used in Bucks where Linen iâ— plunged and dipt For the native and proper signification of it is to dip into Water or to plunge under Water see Leigh's Critica Sacra It is a Metaphor taken from the use of the Dyers Vat 〈◊〉 and is such a Dipping by which the Cloth put into it is dyed and not a bare washing only from whence cometh Baptism Zepperus de Sacramentis saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism 〈◊〉 vocis notationem attendere velimus vocabulum Baptismi mersionem significat in aquam c. If we will attend to the Notation of the word Baptism it signifies to dip into Water 〈◊〉 or the Act it self of Dipping and Washing From hence therefore and from the Etymology of the Word it self iâ— doth appear what was the Custom of administring Baptism from the beginning Whereas now saith he we â—â—â—â—ther use Rantism viz. Sprinkling in the stead of Baptism which is Dipping Alstedius in his Lexicon Theologicum printed Anno 1612. 〈◊〉 310. saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tingere lavare inficere unde deductum aliud verâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intingere immergere maximè quidem aquâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum significat immergere non lavare nisi 〈◊〉 unsequenti From whence it may plainly be seen that this Learned â—â—â—â—hor doth assert That Baptism is to dip plunge or 〈◊〉 whelm the Person baptized in Water And that its â—â—â—â—per signification is to dip or dye and not to wash but â—â—â—â—y by Consequence For which he cites for his Authoâ—â—â—â— both Plutarch and Nazianzen as may be seen at large 〈◊〉 the Book it self Besides this is so well known that every School-boy in 〈◊〉 Greek-Grammar can tell you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bapto is â—â—â—â—re rendred mergo immergo to dip to plunge or overwhelm â—lso in a Greek Lexicon published and recommended to 〈◊〉 for the encrease of Knowledg by Joseph Caryll George Cokayne Ralph Vening William Dell Matthew Barker William Adderly Matthew Mead and Henry Jessey â—â—ey tell us that the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip â—â—â—â—ge or drown And in the Passive Voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be plunged or overwhelmed And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plunge to overwhelm to baptize to dip And in 〈◊〉 Passive Voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be plunged to be baptized or dipped In Clavis Graecae Linguae printed at London Anno 1640. 〈◊〉 is thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mergo tingo to dip 〈◊〉 dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mersio to drown and thereâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often rendred to dip into to drown 〈◊〉 from thence the Latins use mersus à mergo drowned â—â—â—â—ered or over whelmed with Water And therefore it â—â—â—sed in the New Testament for that Holy Ordinance of Baptism it being performed by dipping the whole Body of the Person baptized under Water The Learned Robertson my singular good Friend in his Thesaurus Graecae Linguae saith Baptizo mergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intingo mergo to dye to dip plunge c. Hence saith he is Baptizo which signifies the same As also Baptismos Baptisma c. But the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rantizo he saith is aspergo to sprinkle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rontismos Aspersio Sprinkling So that you may eaâ—â—ly 〈…〉 is as much difference betwint these two Greek 〈…〉 Baptismos and Rantismos in Greek as there is betwixt these 〈◊〉 words Dipping and Sprinkling in English and therefore surely not to be conceived to be syâ—â—â—imous so as to signity the same thing I now presume from what hath been said that if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and its Derivatives are used in all places in the New Testament where this Ordinance of Baptism is spoken of Then it will follow by an unavoidable Consequence that Dipping is the right manner of Baptizing and that Sprinkling is not Baptizing That it is so will evidently appear from an Enumeration of Particulars I will instance in some of the principal when I come to shew you what was the Practice of the first Baptizers But of that in its proper place I now come to treat of the second Particular under this Head viz. Dipping the Persons baptized into Water appears to be the right way of administring this Ordinance if we consider the Metaphors used in Holy Scripture 〈◊〉 express it by There are two I shall chiefly insist upon 1. A Burial 2. A Resurrection We are to consider that our Lord Jesus Christ hath noâ— burdened us under the Gospel with a multitude of Ceremonies as it was in that Oeconomy of the Jews under the Legal Dispensation But only with some few and those very significant this being a more spiritual Dispensation As therefore the Holy Supper of our Lord in the breaking of the Bread signifies the breaking of his Body and the pouring out of the Wine the shedding of his most precious Blood and both of these in conjunction his Death 1 Cor. 11.26 For as often as you eat this Bread and drive this Cup ye do shew forth the Lord's Death till he come Even so Holy Baptism doth shew forth his Burial and direction Rom. 6.4 Therefore we are buried with him baptism into Death that like as Christ was raised up from Dead to the Glory of the Father even so we also should walk â—â—â—ess of Life â—ow consider the Metaphor when Men are dead we 〈◊〉 them by covering the whole Body under Ground 〈◊〉 not by scattering or sprinkling a little Dust or Earth 〈◊〉 their Faces only â—prinkling you know hath no resemblance to Buâ—â—â— but dipping or plunging the whole Body under Waâ—â—â— is a most express and lively representation thereof But perhaps Humane Testimonies will please you and 〈◊〉 Pastor better than Divine And therefore I shall 〈◊〉 you the Opinion of some Learned Bishops to corroborate what I say who may be supposed to understand 〈◊〉 Original as well as Mr. James The late
the Apostles and first â—â—â—isters of Christ pursuant to that Commission And 〈◊〉 these in their Order 1st Therefore let us examine who they were that John 〈◊〉 admit to his Baptism The first Syllable we read of its being practised is in 〈◊〉 3. by John the Dipper so called by the Evangelist 〈◊〉 Eminentiae as being the Beginner of that Holy Ordinance where we have an Account in Ver. 2. what Doâ—â—â—ne he preached before he baptized Repent ye for the â—â—â—â—dom of Heaven is at hand And in ver 5. Then went out 〈◊〉 Jerusalem and all Judea and all the Region round aâ—â—â— Jordan Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were plunged of him into Jordan confessing their Sins 〈◊〉 Hebrew word also is Vaitabelu and were dipped c. Upon this I shall observe some things and so pass it 1. That those he baptized were Adult Persons and 〈◊〉 Infants for they went out to him 2. That they were penitent Persons such that confesâ—â—â— their Sins 3. That no others were admitted to his Baptism For in ver 7. it 's said But when he saw many of the Pâ—â—risees and Sadduces come to his Baptism he said unto the◠〈◊〉 Generation of Vipers who hath warned you to flee from 〈◊〉 Wrath to come Bring forth therefore Fruits meet for Repent 4. That no Birth-Privileges will entitle any Person 〈◊〉 that Holy Ordinance without Repentance For the Baptist tells them in ver 9. Think not to 〈◊〉 within your selves We have Abraham to our Father 〈◊〉 in ver 10. now also the Ax is laid to the Root of the Trâ—â— therefore every Tree i. e. every Person which bringeth 〈◊〉 forth good Fruit is hewen down and cast into the Fire And to inform them more fully of the Nature of 〈◊〉 Commission and the Qualifications of the Subjects 〈◊〉 further saith I indeed baptize you with Water unto or 〈◊〉 the Original hath it upon Repentance Which agrees most exactly with the Design of Joâ—â— Ministry he being to make ready a People prepared 〈◊〉 the Lord Repentance being a necessary Qualification without which they could not be admitted thereunto But some may query How I prove they were to believe as well as repent I answer in the words of the Apostle Paul Acts 19. â—â— John verily did baptize with the Baptism of Repentance sayâ—â— unto the People That they should believe on him which shoâ—â—â— come after him that is on Christ Jesus From all which it appears beyond dispute That 〈◊〉 little Infants were the Subjects of John's Baptism For 1. They could not come from Jerusalem to the Riverâ—â— Jordan and desire to be baptized 2. Nor could they confess their Sins 3. Nor yet be able to understand his Preaching with 〈◊〉 Nature and Design of his Baptism 4. Nor lastly could they be expected to bring foâ—â—â— Fruits worthy amendment of Life All which agrees only to Adult Persons they can â—â—pent they can believe in Christ they can confess thâ—â— sinful Deeds and come to tender themselves for Baptism as all those did whom John baptized which things â—â—tle Infants are not capable to perform Therefore Petent Believers and not Infants were the right and oâ— proper Subject of John's Baptism 2ly I shall consider the grand Commission of our Lord Mat. 28.18 19 20. And Jesus came and spake unto them â—â—ing All Power is given to me in Heaven and in Earth Go 〈◊〉 therefore and teach all Nations baptizing them in the Name of 〈◊〉 Father and of the Son and of the Holy Ghost Teaching 〈◊〉 to observe all things whatsoever I have commanded you â—â—â—o I am with you alway even unto the End of the World â—â—em That the Gospel of Matthew was written in Hebrew 〈◊〉 I have touched above I find it to be the Opinion of â—â—â—ers Men eminently Learned And among others Hieâ—â—â— in the Life of this Evangelist saith Mâ—tthaeus qui 〈◊〉 Levi ex publicano Apostolos primus in Judaea propter eos qui 〈◊〉 Circumcisione credidernt Evangelium Christi Hebraicis literis â—â—â—bisque composuit And further notes In quo animadvertenâ—â—â— quod ubicumque Evangelista sive ex persona sua sive ex â—â—â—â—ona Domini Salvatoris veteris Scripturae testimoniis utitur 〈◊〉 sequatur Septuaginta translatorum autoritatem sed Hebraicis Here you see he tells us That the Gospel of Christ 〈◊〉 Matthew for the sake of those of the Circumcision 〈◊〉 believed was written in Hebrew Words and Hebrew â—â—â—ters And that he every-where in his Quotations out 〈◊〉 the Old Testament followed the Hebrew and not the â—â—â—pâ—uagint Translation In Mr. William Robertson's Hebrew New Testament I 〈◊〉 these words between the 18th and 19th Verses which do not find in any Greek Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as my Father hath sent me even so also I send you Go 〈◊〉 therefore c. I pray observe in what a solemn manner our Saviour beâ—â—â—â—s this Commission 1. By declaring his own Authority All Power in Heaven 〈◊〉 Earth is given to me 2. The Fulness of that Authority he gave to his Apoâ—â—â—es As the Father hath sent me even so also I send you He then comes to give forth the Commission it self as in 〈◊〉 19th and 20th Verses The first thing in this Commission is this Christ commands them to make Disciples by their Ministry The Word that is translated Teach is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velamedu it signifies to make Disciples by teaching for the Root is Lamad he learned And from thence is formed the Heemantique Noun Talmid a Scholar or Disciple one that hath learned The plain meaning therefore is That they were first to make Disciples by their Ministry and after that to baptize them If we also examine the Greek Copy we shall find it to agree with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word upon which the whole Stress of the Argument depends is Matheteusate which signifies to make Disciples The Learned render Mathetes a Scholar a Disciple and Matheteuo to be a Scholar or Disciple And upon this word in this place the Greek Lexicon renders it to make Disciples But if Mr. James will not believe our Lexicographers I can give him the Opinion of all the Translators of the New Testament for it who have rendred it so in a multitude of Places and so far as I have found in every place where the word is used except only in this Commission and here for some Reason best known to themselves instead of Disciples they have only rendred it Teach And that which is most remarkable they have five times in this Chapter rendred it Disciples till they came to the 19th Verse and there only it must be rendred teach as in ver 7 8 9 13 and 16. And in John 4.1 2. Jesus made and baptized more Disciples than John but his Disciples in both which the same word is used And I pray observe the Order of the words They were first made Disciples and afterwards baptized as a prerequisite to fit
had commanded them to â—â—ize Penitent Believers which were Persons of grown â—â—â—s to which Command they were obedient And we have great Reason to account them saithful 〈◊〉 the Apostle Paul protests before an Assembly of Miâ—ers Acts 20.20 He had kept back nothing that was â—â—able to them And in ver 26. he saith I have not shunâ—â— to declare to you all the Counsel of God If thereâ—â— the Sprinkling of Infants had been profitable for 〈◊〉 or a part of the Counsel of God concerning the â—â—ches we had certainly heard of it in some of Paul's â—â—eches or Epistles But not one Word being mentioned about it we may safely conclude it was wholly unknown to those Times both as to Subjects and Manner it â—â—ing a Practice both unprofitable and vain as being bâ—â— upon Humane Authority only having no Foundation 〈◊〉 the Word of God In vain do they worship me teaching 〈◊〉 Doctrines the Commandments of Men Mat. 15.9 I will offer an Argument or two to prove that Infanâ— Sprinkling is not of Divine Authority The Sprinkling of Infants is either from Heaven 〈◊〉 of Men. But it is not from Heaven Ergo It is of Men. If it be from Heaven the Holy Scriptures have soâ—â— where revealed it so to be But it is no where so revealed in the Holy Scripture 〈◊〉 Ergo It is not from Heaven If it be any where so revealed in the Holy Scripture you or some other are able to shew it But you nor no other are able to shew it Ergo It 〈◊〉 not any where so revealed in the Holy Scriptures If Mr. James should tell you he can shew it so to bâ— let him give you an Instance where it is written as alâ—◠〈◊〉 gician ought to do the Minor being an Universal Negative or let him for ever be silent upon this Subjectâ— For it is written Rev. 22.18 If any Man shall add 〈◊〉 these things God shall add unto him the Plagues that are written in this Book I cannot well go off of this Head without taking â—â—â—tice of a pernicious Notion which some of the Learned have espoused They will allow us that we are in the right as to whâ—â—â— we assert about the practice of the Primitive Churcheâ— but tell us that their Ceremonies may be lawfully uâ—â— also which they ground upon this following Suppositionâ— That it is lawful for Men to bring in things indifferent into the Church and join them with the Worship 〈◊〉 God And as this refers to the Point of Baptism I will briâ—ly relate what past some Years ago betwixt Dr. Bailâ—â— late Bishop of Lincoln and my self It was upon 〈◊〉 Occasion A Name-sake of mine being taken up upon a 〈◊〉 and committed to Ailesbury Goal for not having child sprinkled I went to his Lordship after 〈◊〉 Months confinement to desire his Discharge â—old him my Friend was not a Member of any â—â—te Congregation but only doubted of the 〈◊〉 of Infant-Baptism which I supposed his â—â—hip thought he might do and yet be a good â—â—ian 〈◊〉 told me Yes for he had tumblings and tossings â—â—â—out it in his own Mind in his younger Days but now 〈◊〉 was satisfied 〈◊〉 desired then to know the Grounds of his Lordship's â—â—â—stion 〈◊〉 said The Apostle Paul in Rom. 13. and the beâ—â—ing exhorted the Christians to submit to the â—â—gher Powers c. And also the Apostle Peter said 〈◊〉 vour selves to every Ordinance of Man for the â—â—â—â—d's sake c. Now saith he you must know 〈◊〉 the Convocation met and concluded that Infants â—ould be baptized and the King and Parliament enâ—â—â—ed it And forasmuch as we are required to be obeâ—ent to every Ordinance of Man for the Lord's sake â—herefore we ought to do it 〈◊〉 answered My Lord If the Convocation had so conâ—â—d and the King and Parliament so enacted That 〈◊〉 should have been baptized in the King's Name or â—he Name of the King and Parliament as Legislators I â—ere those People might have complied with it 〈◊〉 answered That would have been odd 〈◊〉 reply'd As odd as it is if they had comply'd with it 〈◊〉 Controversy had been at end He said That is true But why cannot they comply 〈◊〉 with it now My Lord They have got a Notion in their Heads that 〈◊〉 not in the Power of any Man or number of Men in 〈◊〉 World to alter the Nature of Institutions so as to 〈◊〉 that Divine that is in it self Humane or that Huâ—â—e that is in it self Divine The Bishop reply'd They are right in that for none 〈◊〉 alter the Nature of things but God alone Why then my Lord forasmuch as you do not baptized Infants in the Name of the King or King and Parliament as an Humane Institution but in the Name of the Father Son and Holy Spirit as a Divine Institution they cannot comply with it Well saith he there is never a Word of God against it It is no where said in the Scriptures ye shal not baptize Infants I reply'd My Lord I shall only put your Lordship in mind of thâ— Notes of a Learned Man upon that of Lev. 10.1 2. concerning Nadab and Abihu Sons of Aaron Priests of the Lord who offered strange Fire before the Lord which the Lord commanded them not He saith It is not sufficient to say about instituted Worship It is nowhere forbidden For it was nowhere said before this time 〈◊〉 shall not offer up strange Fire upon mine Altar But because there was a Divine Precept what Fire they should offâ—â— what Perfume they should mix with their Sacrifices anâ—â— the manner of its Composition And they not observing that Divine Precept but offering strange Fire which thâ—â— Lord commanded them not they were destroyed by 〈◊〉 from his Presence His Lordship only gave me this Answer He would speak to his Official to be kind to 〈◊〉 Friend that was in Prison c. but wholly waved 〈◊〉 Matter in Controversy and so I took my leave and departed I mention not this as if I thought this Learned Mâ—â— singular in this Point for it is too manifest that mâ—â— others are of the same Sentiments without which the could not satisfy their Consciences in the Practiâ—â— of Infant sprinkling and other things which they 〈◊〉 practise without either Precept or Precedent from 〈◊〉 Word of God There are many things very ridiculous that have 〈◊〉 Degrees been brought into the Church of which it is 〈◊〉 where said in the Holy Scriptures they shall not 〈◊〉 done And that about this very Ordinance as well as 〈◊〉 other Matters As for instance 1. Where is it forbidden to baptize Bells This 〈◊〉 〈◊〉 practised by the Popish Priests and that very lately 〈◊〉 Where is it forbidden to use the Sign of the Cross Baptism as the Popish Priests do thrice and the Epiâ—â— once Where is it forbidden to use Cream and Spittle as 〈◊〉 Papists do to anoint the Childrens Eyes Nostrils 〈◊〉 Ears in their Practice of Baptism 〈◊〉 Where is it forbidden to put