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
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
AN â—PISTLE Concerning BAPTISM â—â—â—asionally written upon the sight of two Treatises published by THOMAS JAMES â—â—â—cher of a Presbyterian Congregation at Ashford in Kent Who hath reflected upon the Baptized Christians WILLIAM RVSSEL Medicinae Doctor Academiae Cantabrigiensis Lover of Primitive Christianity 〈◊〉 for the old Paths where is the good Way and walk therein and ye shall 〈◊〉 rest for your Souls Jer. 6.16 London Printed in the Year 1696. 〈◊〉 those Inhabitants of Ashford and the adjacent Parishes who attend upon the Ministry of Mr. Thomas James THE Occasion of my writing this Epistle to you at this time ariseth from the Consideration of two Books written by T. J. The one intituled Spira's Despair revived The other called A Vindication of that Part of it which is â—â—ed by the Anabaptists c. which is a pretended Anâ—â—o a Book written by J. W. in Answer to his first 〈◊〉 c. the latter of which he dedicates to you 〈◊〉 which Book he brings you in as Parties with him in â—â—deracy against that People as making you to have â—â—â—al if not a greater Interest than him in that Paâ—â—â—â—ar he hath raised against them 〈◊〉 seeing it hath pleased God by his good Providence to put it into the Hearts of our King and both â—â—â—â—s of Parliament to give us the free Exercise of our â—â—â—â—on by Law which we esteem as a great Mercy 〈◊〉 a wonder to me to read such scurrilous and reâ—â—â—â—ful Language against those of our Perswasion and â—â—â—ore for that it proceeds from one who is himself a â—â—â—â—er from the established Religion of the Land and â—â—â—â—ther of a Presbyterian Congregation And to find â—â—â—â—ublishing to the World that the Inhabitants of Ashford and divers other Parishes did join issue with him in â—â—â—â—ng it seems to bespeak but little Sense of the Goodâ—â—â—â— God and of our Rulers in the Liberty you enjoy 〈◊〉 whereas those Ministers that are of the Episcopal â—â—â—â—ision do give us civil Treatment and do not conâ—â—â—â— themselves to disturb our Peace and Quiet much less â—â—â—â—oach and abuse us I was considering what should move Mr. Thomas James to act as he hath done And at last I concluded it must certainly proceed from that very Spirit and Principle of the first Founder of your Sect Mr. John Calvin who burnt the Books of Servetus a Learned Baptist and afterwards perswaded the Magistrates of Geneva to burn him alive Which Sentence was executeâ— upon him as Castellio testifies who was a Contemporary with him in these words Michael Servetus was burn alive for his Opinion at Geneva Anno 1553 upon the 27th day of October And yet as one well observes Mr. Calvin did acknowledg this of him That he was a Learned and a Charitable Man Notwithstanding this he wrote a Book to justify theâ— putting him to death as a Man whose Books were full 〈◊〉 Errors Which Book was sufficiently confuted by tâ—â— Learned Castellio where he also shews that the Reason 〈◊〉 Calvin procured his Death was this lest the excelleâ—â— Parts and Learning of Servetus should have eclipsed 〈◊〉 Glory of Calvin and prevented him from being the 〈◊〉 of a Party And yet Castellio was not a Baptist Now if Mr. James should have imbibed the same perâ—â—cuting Principles it is no wonder to find so much Rancâ—â— of Spirit appear in him against the Baptists in our Day as he hath expressed in these two Treatises I speak 〈◊〉 this as if I meant to accuse the whole Party for 〈◊〉 know that divers of them are meliorated and have manifested themselves to be Men of better and more peaceaâ—â—â— Principles But seeing there are some young Men of another mind I thought it not amiss to give you a Cauâ—â—â—â— against it remembring what an honest old Presbyterâ—â—â— Minister said once to some others of his Brethren 〈◊〉 met to ordain three young Ministers who had declaâ—â—â— themselves for this persecuting Principle saith he 〈◊〉 will have no hand in their Ordination for there 〈◊〉 Firebrands enough in the World already and 〈◊〉 please God I will have no hand in sending more 〈◊〉 such as they are enough to set the World in a Flaâ—â— where-ever they come And I fear your young Man may be of that number 〈◊〉 pray let me ask you a few civil Questions which I deâ—â—â— you to propound to him and do you demand of him â—â—ticular and distinct Answers thereunto 1. Whether Mr. James doth not believe the Episcopal Church of England to be a true Church and their Teachers to be true Ministers 2. Whether he doth not own their Baptism and Ordination to be true and valid 3. Whether he doth not think it lawful for you to go to their publick Worship and attend upon their Ministry in their Parochial Assemblies rather than suffer Imprisonment and the loss of your Estates And if this be so Then 4. what can be the Motive to excite Thomas â—â—mes to keep up a Separation from the established Church 〈◊〉 England now in a Time of Peace unless it be to get 〈◊〉 better livelihood for himself than he could otherwise â—â—ain 5. Whether the fear of losing some of his Auditors or â—â—ing hindred from an increase of their Number by which his Income might be diminished might not be â—â—e great Motive which excited him to such a foolish way 〈◊〉 scribling against the Baptists 6. Whether it doth not therefore highly concern you 〈◊〉 make a diligent Enquiry into the Word of God and exâ—â—ne his Doctrines thereby that you may see whether â—â—y agree with the Doctrine and Practice of the Apostles â—â—d Primitive Christians lest you should be cheated both 〈◊〉 your Money and of your Souls Now Sirs if a prejudicate Opinion doth not interpose 〈◊〉 â—oubt not but it may be said of you as of those in Acts â—â— 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are disposed to eternal Life â—â—ed then there will be some hope you will give credit to â—â—e Authority of God in the Gospel of his dear Son â—â—d be willing to learn what may be taught you Had not Mr. James opposed us in the Point of Holy Baptism I had not concerned my self with him believing he 〈◊〉 sufficiently confuted about his Calumnies against our friends at Ashford by another hand I shall therefore for the sake of Truth use my endeavour to elucidate the Point in controversy that you may â—â—re a more clear and distinct knowledg of it Neither you nor your Teacher ought to think it below 〈◊〉 to be instructed in any Gospel-Truth but receive it 〈◊〉 meekness and humility and be thankful to them that 〈◊〉 take the pains to do it For Apollos who was a great Preacher and a Man mighty in the Holy Scriptures did not disdain that a Woman should instruct him in the Way of God more perfectly Acts 18.24 25 26. And for your better understanding the Point in Controversy I shall do these three things I. Shew you that Baptism is to be administred by Dipping Plunging or