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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67270	Baptismōn didachē, the doctrine of baptisms, or, A discourse of dipping and sprinkling wherein is shewed the lawfulness of other ways of baptization, besides that of a total immersion, and objections against it answered / by William Walker ...	Walker, William, 1623-1684.	1678 (1678)	Wing W417; ESTC R39415	264,191	320

not obliged to communicate with us in our Error For however erroneously we baptize our own People you are not tyed up by us to that way of baptizing Whoe're of you wants baptism for himself or for any of his may have it performed among us by Dipping And I do believe that never any who desired was denyed to be so baptized by any Minister of the Church of England § 13. Wherefore since ye were initiated into Christianity among us and were of us before ye went out from us I will say to you as Mr. Brightman Rev. 3.20 a Man sometime of great esteem among the Men of your way said to some that forsook the Communion of this Church in his time Redite ad Ecclesiam qua vos genuit aluit Return to the Church that bred and brought you up and do not obstinately continue in that pernicious way of Separation from it If ye must be separating let it be from the company of Schismatical Congregations and joyn your selves to the Society of Catholick Christians Help to heal the breach you have made in the Church by returning to Unity with that Society from whose community ye brake off and strengthen those Hands by your Conjunction which ye have weakened by your Separation § 14. I shall conclude with a good wish to and for you God grant you a right understanding in this and all other concerns of Christianity and especially in those wherein you dissent from the Church of England that so you may with full Conviction of Judgment and a clear Satisfaction of Conscience Re-unite with it again To this I think all Lovers of Truth and Peace will say Amen and Lord Jesus say thou Amen to it also Amen and Amen FINIS A CATALOGUE of BOOKS printed for and sold by Robert Pawlet at the Sign of the Bible in Chancery-Lane near Fleetstreet PRactical Christianity or an Account of the Holiness which the Gospel enjoyns with the Motives to it and the Remedies it proposes against Temptations with a Prayer concluding each distinct Head Sermons preached by that eminent Divine Henry Hammond Dr. in Divinity in large Folio to bind with his other Works The Golden Remains of that ever memorable Mr. John Hales of Eaton Colledg c. The second Impression with many Additions not before published Episcopacy as established by Law in England not prejudicial to Regal Power written by the command of the late King Charles by Robert Sanderson late Lord Bishop of Lincoln A Collection of Articles Injunctions Canons Orders Ordinances and Constitutions Ecclesiastical and other publick Records of the Church of England with a learned Preface by Anthony Sparrow Lord Bishop of Norwich A Rationale on the Book of Common-Prayer of the Church of England with his Caution to his Diocess against false Doctrines by Anthony Sparrow Lord Bishop of Norwich Whole Duty of Man laid down in a plain familiar way for the use of all but especially the meanest Reader Necessary for all Families With private Devotions on several Occasions Gentlemans Calling written by the Author of the Whole Duty of Man The Causes of the Decay of Christian Piety or an impartial Survey of the Ruins of Christian Religion undermined by unchristian Practice by the Author of the whole Duty of Man A Scholastical History of the Canon of Holy Scripture or the certain and indubitable Books thereof as they are received in the Church of England by Dr. Cosin Lord Bishop of Durham An Historical Vindication of the Church of England as it stands separated from the Roman c. by Sir Roger Twisden Baronet Mr. Chillingsworth's Reasons against Popery perswading his Friend to turn to his Mother the Church of England from the Church of Rome The Book of Homilies appointed to be read in Churches Constitutions and Canons Ecclesiastical Divine Breathings or a Pious Soul thirsting after Christ in an Hundred excellent Meditations Hugo Grotius de Rebus Belgicis or the Annals and History of the Low Country Wars in English A Treatise of English Particles shewing much of the variety of their significations and uses in English and how to render them into Latin according to the propriety and elegancy of that Language with a Praxis upon the same by William Walker B. D. School master of Grantham The Royal Grammar commonly called Lillies Grammar explained opening the meaning of the Rules with great plainness to the understanding of Children of the meanest capacity with choice observations on the same from the best Authors by William Walker B. D. Author of the Treatise of English Particles A Catalogue of all the Parliaments or reputed Parliaments from the Year 1640. A Narrative of some passages in or relating to the long Parliament by a Person of Honour Nemesius Nature of Man in English by George Withers Gent. Inconveniencies of Toleration Toleration intolerable A Letter about Comprehension A Thanksgiving Sermon preached before the King by J. Dolbin D. D. Dean of Westminster Bishop Brownrigs Sermons on Gunpowder Treason A Narrative of the burning of London 1666. with an Account of the Losses and a most remarkable parallel betwixt it and MOSCO both as to the Plague and Fire The Nuns Complaints against the Friers being the Charge given in the Court of France by the Nuns of St. Katharines near Provence against the Father Friers their Confessors shewing their abuses in their allowance of undecent Books the Love Letters and Marriages of the Friers and Nuns Their Frolicks and Entertainments c. several times printed in French and now faithfully done into English Iter Lusitanicum or The Portugal Voyage with what memorable passages interven'd at the Shipping and Transportation of her Sacred Majesty Katharine Queen of Great Britain from Lisbon to England by Dr. Samuel Hind A Charge given by the most eminent and learned Sir Francis Bacon at a Sessions for the Verge declaring the Jurisdiction thereof and the Offences herein inquirable as well by the Common-Law as by several Statutes Mr. Whites learned Tractates of the Laws of England Graphice or the Use of Pen and Pencil in Designing Drawing and Painting by Sir William Sanderson Knight Pia Desideria viz. Gemitus Animae Poenitentis Vota Animae Sanctae suspira Animae Amantis Hermanno Hugo Author Collection of Rules and Orders now used in Chancery c. Petavius's History of the World Military and Marine Discipline viz. The exercise of Horse and Foot with Sir Francis Veers directions and a Treatise of Invasion by Capt. Tho. Venn the fortifying Towns with the ways of defending and offending the same by the learned Mathematician Andr. Tacquet also Sir Samuel Morelands Method of delineating all manner of Fortifications together with the Art of Founding great Ordnance the making Gunpowder taking Heights and Distances with the manner of Fire works Thalia Bediviva The Pass-Times and Diversions of a Country-Muse in Choice Poems on several Occasions by Henry Vaughan Silurist With some learned Remains of the Eminent Eugenius Philalethes Never made Publick till now All sorts of Law-Books

trouble our selves about the external rite Quanquam de externo ritu minus anxiè laborandum est modò cum spirituali veritate Domini instituto ac regulâ congruat Calv. in loc so it do but agree with the spiritual truth and the Appointment and Rule of the Lord. And I hope it doth sufficiently elsewhere appear in these Papers that there is no discongruity betwixt those things and the now prevailing Ceremony And so Mr. Calvins name is but used here for the Authority of his name which is truly great against himself and those that follow that way now which he followed in his time and Church on what design Mr. D. knows and with how much ingenuity let others judge But we shall have more of this presently § 21. A Third Scripture worthy our notice is Acts 8.36 38. As they went on their way they came to a certain water and the Eunuch said see here is water and they both went down into the water both Philip and the Eunuch and he baptized him and when they were come up out of the water Upon which place § 22. Calvin saith We see what fashion the Ancients had to administer Baptism for they plunged the whole Body into the Water The use is now saith he that the Minister casts a few drops of Water only upon the Body or upon the Head § 23. To this Scripture my Answer will be given in ch 14. Perhap Reader you may wonder why I refer my Answers to these Scriptures to other places and answer them not here where it might seem most proper to answer them Know therefore that these Three Chapters which contain Answers to the Authorities alledged by Mr. Danvers are postnate to the rest of the Treatise which was gone out of my hand before much of these Three Chapters was finished and so these Scriptures being considered in other places of the Treatise I think it needless to say any thing to them here and that I make not particular References is because I have neither the Treatise nor so much as any Copy of it by me whereby I might be enabled to give certain Directions Herein therefore I humbly beg a favourable construction of my doings And now to what is alledged from Mr. Calvin I answer § 24. First That Mr. Calvin doth not say that we here see what was the only fashion of baptizing the Ancients had but what rite of baptizing was among the Ancients That dipping was one fashion we shall give them leave to believe but that it was the only fashion is the dispute and not proved from hence § 25. Secondly Mr. Calvin's saying Hîc perspicimus we see here is no proof that dipping was the Ancient way of baptizing unless it were to be seen here But that no such thing is here to be seen I shall make sufficiently to appear chap. 14. And so this place on that supposition is nothing to the purpose § 26. Thirdly This place is an intimation that the use for the Minister to sprinkle not as Mr. D. renders it to cast a few drops only on the Body or Head was formerly in being First because he calls it an use and that must have some time to be begun in and continued in to make it an use And secondly because he saith not as Mr. D. renders him the use is but invaluit usus it was grown to be an use or the use that was begun was grown strong and had gained confirmation by custome for the Minister to baptize by sprinkling § 27. Fourthly Was Mr. Calvin against sprinkling in Baptism by any thing that appears in this place Far be it from any to think so It had been more ingenuous in Mr. D. to have given us the rest that follows wherein Mr. Calvin speaks as much to the purpose in vindication of sprinkling as any Rhantist as some call those that are for baptizing by sprinkling would desire Which because Mr. D. has not done as well for vindication of Mr. Calvin as the truth I will do it § 28. But saith he so little a difference of a Ceremony Caeterùm non tanti esse nobis debet tantillum Caeremoniae discrimen ut ecclesiam propterea scindamus vel rixis turbemus Pro ipsa quidem Baptismi Caeremonia quatenus nobis à Christo tradita est centies potius ad mortem usque digladiandum quàm ut eam nobis cripi sinamus Sed quum in aquae symbolo testimonium habemus tam ablutionis nostrae quàm novae vitae quum in aqua velut in speculo sanguinem nobis suum Christus repraesentat ut munditiem inde nostram petamus quum docet nos spiritu s●●o refingi ut mortui peccato justitiae vivamus nihil quod ad Baptismi substantiam faciat d●esse nobis certum est Quare ab initio libere sibi permisit Ecclesia extra hanc substantiam ritus habere panlulum dissimiles Nam alii ter alii autem semel tantùm mergebant quare non est quòd in rebus non ita necessariis nimiùm morosi simus modò ne adventitiae pompae simplicem Christi institutionem contaminent Calvin in Act. 8.36 ought not to be of that esteem with us as that for it we should rend the Church or trouble it with Brawls Truly for the Ceremony of Baptism it self in as much as it was delivered to us by Christ we ought to fight to the death an hundred times over rather than suffer it to be taken away from us But seeing that in the Symbol of water we have testimony as well of our washing as of our new life Seeing that in the water as in a Looking-glass Christ represents unto us his Blood that from thence we may seek our cleansing seeing that he teacheth that we are fashioned again by his Spirit that being dead to sin we may live to righteousness it is certain that we want nothing which can make for the substance of Baptism Wherefore from the beginning the Church took free liberty to it self save in this substance to have rites a little unlike For some dipped thrice but some only once wherefore we have no reason in things of not so great necessity to be too morose so that adventitious pomps do not defile the plain institution of Christ O that our Dippers would but be so tender as not to rend and trouble the Church about so little a difference as this is Sure they would not be so stiff about it if they did not think that whilest we have not the Ceremony of dipping we want something that is of the substance of the Sacrament which is quite contrary to the judgment of their here-appealed-unto witness Mr. Calvin who looks upon it as one of those things which are not so necessary and thinks that the present Church may as the Primitive Church did and mark that from the beginning allow it self some liberty in the use of several not greatly differing Rites and Ceremonies § 29. A fourth Scripture we

use dipping and it is more agreeable to the mystery to use it three times and that so the Ancient Church understood it therefore these things are a sufficient warrant to acquit us from the obligation of the contrary custom because a custom against which there is so much probability and in which there is no necessity and no advantage is to be presumed unreasonable The reason if I may presume to guess was partly because he saw the Doctor 's dispute lay not against the unlawfulness but obligatoriness of the contrary custom And he might see that as the probability against it was not so great as the Doctor fancied so the necessity of it was sometimes so much and the advantages in cases of necessity and charity so considerable as that it could not be presumed unreasonable but on the contrary ought to be judged very rational Partly it was because the Doctor doth in the very next words in the former clause of the same period assert that because there is even in sprinkling something of the analogy of the mystery as is rightly observed by Aquinas and Dominicus à Soto and because it is not certain that the best representation and the most expressive ceremony is required therefore the Church upon great cause may lawfully do either Which he was unwilling any of his Party should know And thus much for Dr. Taylor § 67. From this Champion of our own Church we are next called to receive a charge from a brisk Champion of the Church of Rome nay from the Church of Rome it self as Mr. D. words it The Church of Rome saith he confesseth by a Learned Pen the Marquis of Worcester in his Certam Relig. That she changed dipping the Party baptized over Head and Ears into sprinkling upon the Face § 68. Mr. D. should rather have said as I think a Learned Pen of the Church of Rome confesseth For not the writing of every Learned Man is presently the Confession of the Church he is of for when so Learned Men of the same Church are of contrary judgments and write contrary things then the Church they are of must be judged to be so too and that is to speak her a Church of no judgment And the Church of Rome will not endure that Nor would Mr. Danvers's Church I believe be willing to espouse all his assertions as her Confessions But that is to be taken for the Confession of a Church which is professed by her in her publick Writings compiled by Persons authorized thereunto confirmed by the Subscription of her Ministers and made authentick by the attestation of her Supreme Magistrates § 69. But what is it that the Marquis saith she did That she changed dipping into sprinkling This cannot signifie that before that change there was no sprinkling at all in that Church but that it wholly left off to dip which had been the publick and solemn way of baptizing in that as well as in other Churches and in stead thereof even in the publick and solemn baptizings as well as in the private baptisms upon cases of necessity she baptized by way of sprinkling § 70. And what was the change in this respect made Dipping all the whole Body under the water into sprinkling upon the Face The Marquis even as Mr. Danvers quotes him saith not so but dipping the Party baptized over Head and Ears That may mean no more but dipping his Head only all over and by a Pleonasm of speech his Ears too under water and not his whole Body And that such a way of baptizing has been in use in the Western Church I have shewed before Ch. 10. And if that were the Church of Romes meaning in what she confesseth here by her Learned Pen then Mr. D. gets nothing to his Cause by her Confession But if not yet still what change soever she made therein she did no more than she lawfully might being invested with the same power in such cases as other Churches have and the thing it self being no substantial part but only an accidental circumstance of that Sacrament wherein Churches have power to continue or alter as they shall see best conducing to order decency and edification and proceed upon grounds of necessity charity or great conveniency § 71. But I am of opinion it was not the Church of Rome that made this Change but a Church that had more power than that Church ever had even the Catholick Church which Rome is not any more than any other particular National Church is even so far as she holds union and fellowship with the Church Catholick in truth of Doctrine Essentials of Worship and Substantials of Discipline And this appears because the Church the Marquis there speaks of is that Church that could deposite the observation of the Jewish Sabbath and introduce the observation of the Christian Lord's Day which sure was not done by that particular Church but by the whole Catholick Church throughout the World And that Church indeed that could do that could without doubt change the dipping over Head and Ears in Water into a little sprinkling upon the Face by reason of some emergencies and inconveniencies occasioned by the differences of Seasons and Countries as the Marquis there adds and may upon the like occasion accordingly dispose of the manner of her administration of her Sacraments For sure to deposite the observation of a day expresly commanded to be kept holy and to introduce the like observation of another day touching the keeping of which holy never any Command was given as none that we know of was ever given for its sanctification though in all probability it was founded in Apostolical Practice partly intimated in the Scriptures and further notified by Tradition implies a power as great as if not greater than to change a Rite in a Sacrament not more commanded than the Sanctification of the Sabbath day nor so much as that if it were ever at all under any command which is denyed by Learned men as in those Papers is shewn § 72. So then if there were no change made then we are as we were at first And if there were a change made it was made by a Church whether the Catholick or Roman that had power to make it Either way will serve our turn For which way soever it be our practice will be free from guilt either as being it self Primitive and Apostolick or as being taken up into use instead of somewhat that then was used by a Church that had power to make that change § 73. Though after all I shall not grant any change made herein other than what I have already said from a practice but privately used in case of necessity to become the general practice even where Baptism is administred with greatest solemnity § 74. Having done with the Marquis he goes on to tell us that until the Third Century we find not any that upon any consideration did admit of Sprinkling and that the first we meet with is Cyprian To