had no better Counsel or followed no better Conduct at such an hour as this is it sure concerns us all to study the things that make for Peace and that by which we may edifie one another the Breach is too wide already O what want of Love is there in Christians to each other who are all Members of the Mystical Body of Christ and Children of one Father and Heirs of the same glorious Inheritance Sure we shall love one another when we come to Heaven and I hope His Reverend Pastor whom I have more cause both to love and honour than ten thousand Instructors in Christ he being the blessed Instrument in my Conversion all most forty Years ago gave no Encouragement to him thus to write and abuse his Brethren I would he had consider'd the Text He that hateth his Brother is in Darkness Joh. 2. 11. For my part I hope I can say I love them in whom I see the Image of God that differ from me in the like degree as those of mine own Opinion I am persuaded the want of Love to one another is one of the greatest Sins of this Age and that which is a high Provocation to God and if that which this Man hath done is a fruit of Love or tends to promote it I am mistaken True I have may be wrote as much of late as another on the Subject of Baptism but never without Provocation by means of divers Persons who have of late times wrote against us I have not begun the Controversie but have still been on the defensive Side nor can any justly blame us to clear our selves and defend that which we believe to be the Truth of Christ when urged to it As to his Answer to Mr. Collins he hath said something 't is true to one or two of his Arguments but the rest he has passed by in silence and left the chief Argumentive part in a great measure unanswered And as to his Reply to me I cannot see he hath said any thing that deserveth my notice at all but lest the easie unwary and prejudiced Reader should conclude he hath done Wonders should we aot return an Answer I have examined the stress of all that seems Argumentive which contains but a small part of his Book and having studied Moderation and Tenderness I hope it may tend to allay and quench the Fire of his Passion and bring him to a more moderate Temper However I shall leave it to the Blessing of God to dispose of the Issue of it as he shall seem good in his all-wise Providence and to help the Reader I have divided his Book into Chapters in my Answer and since he begins with the form or manner of baptizing there I shall begin also CHAP. I. Wherein it is proved That Baptism is not Sprinkling nor Pouring of Water on the Face nor Dipping of the Head only But that it is Dipping or Plunging of the whole Body under Water I Shall begin with Mr. Sbute's Fifth Page and shall shew him that he hath not yet buried Mr. Collins his answer but that it is still alive and as lively as it was before his pretended Answer came forth In pag. 6. he râ—cited what Mr. Cobins mentioned in the 2d page of his Reply to his Antidote viz. where Mr. Cobins says The right mode of Baptism is by Dipping To which Mr. Shute saith in p. 5. I think there is more to be said for Sprinkling or Pouring Water on the Face in Baptism than there is for Dipping or Ducking over Head and Ears in a River or Pond For the latter is more like a Punishment of Criminals than the Solemnizing of an Ordinance of God pray hear what the Scripture saith of Sprinkling and of Pouring Water upon Sinners to cleanse them Heb 12. 24 And to Jesus the Mediator of the New Covenant and to the Blood of Sprinkling c. â— Pet. 1. 2. Elect according to the Foreknowledge of God the Father through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jesus Christ. And Isa. 44 3. For I will pour Water upon him that is thirsty and Fâ—oods upon the dry Ground I will pour my Spirit upon thy Seed and my blessings upon thine Off-spring Ez â— 36. 25. Then will I sprinkle clâ—an Water upon you and ye shall be clâ—an from all your Filthiness and from all your â—â—ols wâ—â— I cleanse you Edâ—d 2â— 8. Here you see say you we do not read of Dipping nor Ducking in all those spiritual Metaphorical Baptisms which are all nearly reâ—ued unto the Ordinance of Baptism and tâ—nâ— to the fam thing but more effectually and perfectly and are accompanied with the same Promises namely the Remission of Sins Sanctification by the Spirit and the Gift of the Holy Ghost compared with Acts 2. 38 39. Answer 1. You might have added many other Places of Scripture where we read of Sprinkling But what would it signify the Sprinkling and Pouring mentioned in these Scriptures refer not to Water Baptism Read your learned Annotators and Expositors and you will find they agree as one Man That Sprinkling and Pouring of Water in Isaiah and Ezekiel c. do refer to the graci us Effusion of the Spirit in the Times of the Gospel and to the Purifying and Purging Vertue of the Blood of Christ and so that in Heb. 12 24. is to be understood you should not only say but prove Baptism to be here intended and then yoù had said something 2. Should the Sprinkling or Pouring in these Scriptures be meant of Baptism then it would follow that Baptism has mighty Vertue in it indeed even to wash away all Sin and Filthiness I thought nothing could cleanse from Sin out Christ's precious blood as it is applyed by the Spirit through Faith Baptism Peter tells you washes not away the Filthiness of the Flesh. Not the putting away of the Filthiness of the Flesh but the answer of a good Conscience towards God by the Resurrection of Jesus Christ 1 Pet. 3. 20. 3. If you should say Baptism is chiefly a Sign or lively Symbol of our being sprinkled with the Spirit or with the Blood of Jesus Christ we do deny it You have not attempted to prove it 't is evident Baptism is principally a Sign or Symbol of Christ's Death Burial and Resurrection see Rom. 6. 3 4. Col. 2. 12 13. compared with this in 1 Pet. 3. 20. which Sprinkling or Pouring cannot hold forth 4. But you intimate That these Spiritual Metaphorical Baptisms are nearly related to the Ordinance of Baptism I answer by pouring Floods of Water or by the great Effusion of the Spirit I deny not but the Baptism of the Spirit may be held forth and the Baptism of the Spirit signifies Immersion Ye shall be baptized with the Holy Ghost c. Acts 1. 5. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon Is to Dip or Plunge in which Sense saith he the Apostles might be 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 fiâ—h-pond See Dr. Duveil on Acts 1. 4 5. The learned Casaubon was a Pedo-baptist yet knew better than to assert Baptizo is to Sprinkle or Pour but to Dip or Plunge as you here Friend what do you mean by saying All those metaphorical Baptisms are nearly related to the Ordinance of Baptism if you intend both signifies Sprinkling I deny it for both of them signifie Dipping or Overwhelming and so doth the Baptism of Afflictions also 't is not every small degree of Suffering that is the Baptism of Suffering Great Afflictions are so called and that from the literal and genuine Signification of the Word Baptizo to dip to plunge under and hence as I have elswhere shewed Vossius notes That every light Affliction is not the Baptism of Affliction but like that of David Psal. 32. 6. He drew me out of deep Waters hence also Sufferings and Afflictions are called Waves Thy Waves and thy Billows are gone over me Psal. 42. 7. it refers to Christ's Sufferings who was overwhelmed with Afflictions even unto Blood and Death The same as I have hinted is to be noted as to the Baptism of the Spirit it signifies the miraculous effusion of the holy Spirit like that at the Day of Pentecost Acts 2. 1 2. Now in this respect the Metaphorical Baptisms are nearly related in Signification with the Ordinance of Baptism I do confess for to Baptize in the Name of the Father c. is to dip in the Name of the Father c. and for a more full and clear Demonstration of this from a multitude of learned Men both Ancient and Modern See my late Answer to Mr. Burkiâ— entituled The Rector rectified from page 157. to page 206. Scapula and Stephens Two famous Men for their great Learning and accounted Masters of the Greek Tongue tell us That Baptizo from Bapto as to the first and proper Signification signifies Mergo Immergo item tingo quod fit immâ—rgendo inficere imâ—uere viz. to dip plunge and overwhelm put under cover over to die in Colours which is done by Plunging Grotius saith it signifies to dip over Head and Ears Pasor an immersion dipping or submersion it appears you neither know nor enquire after the proper literal and genuine Signification of the Word if you did you would certainly not say You think there is more to be said for Sprinkling for I would have you ask such as can tell you Whether in those Places in the Hebrews where Sprinkling is mentioned the Word signifies Baptizing or whether it is not rantizing another Word and of another Signification And as you regard not the literal so you mind not the mistical Signification of Baptism which is not chiefly to represent the Sprinkling of Christ's Blood but to hold forth in a lively Figure his Death Burial and Resurrection together with our Death unto Sin and rising again to walk in newness of Life as will farther appear in its proper Place See our late Annotators on Matth. 3. 6. And were baptized of him in Jordan A great part of those who went out to hear John say they were baptized that is dipped in Jordan Tho' they would have the Word to signify washing also which we deny not but then say we 't is such a Washing as is by Dipping always when applyed to this Ordinance 5. You seem very bold in saying Dipping over Hâ—â—d and Ears is more like a Punishment of Criminals than the solemnizing of an Ordinance of God 'T is no marvel you reproach us when you dare cast such contempt upon Christ's Sacred Institution it is to me a trembling Consideration thus to arraign the Wisdom of God Nor will it salve the matter should you say You do not think Baptism is Dipping for it may be so as far as you know and if you had read what a multitude of learned Men who were Pedo Baptists do affirm it is Dipping you would not sure have adventured to assert such a thing Suppose it be found at the last Day to be Dipping the Lord give you Repentance that you may have this Evil and all others done away through his Blood Sure there was as much nay more cause for during Men to have cast such a Reflection on that legal ordinance of Circumcision But you say Page 6 7. We do not find that there was either a River or Pond of Water in the Jaylors House for himself and all his Houshold 〈◊〉 be Dipped oâ— Ducked under Water for they were all Baptized the same hour of the Night c. 1. Answer Sir you should take more heed to your words and to what you assert Is it said they were baptized in the Jaylors House if it 〈◊〉 been done in a House our Saviour needed not to have gone to the River Jordan to be Baptized much less into Jordan Nor was there any reason for Philip and the Eâ—â—â—ch to have gone into the Water 2. Moreover doth not the Holy Scripture tell you that John also was Baptizing in Aenon near Salim because there was much water John 3. 23. Pray Reader note this well mind the reason why the Holy Ghost â—aith he Baptized in Aenon 't is poâ—sitively affirmed because there was much Water in that place intimating clearly that a little Water will not serve to Baptize Persons in Also observe what Mr. Pools Annotations say on this place of Scripture thus you will find it expressed viz. It is from this apparent that both Christ and John Baptized by Dipping the Body in Water else they need not have sought places where had been great plenty of Water These are his words that wrote those Annotations And if it be so apparent 't is as apparent you have been too bold to say that Dipping is more like a punishment of Criminals than an ordinance of God 3. What though we do not read that the Jaylor had a River or Pond in his Yard or near his House 't is rediculous to talk of a River or Pond in his House yet we ought to believe there was Water enough by or near his House to Baptize him and all his who believed You see it is granted by your own worthy Brethren Baptizing is Dipping there was nâ— need for the Holy Ghost to speak of the place where this Water was or whether it was a Pond or River And certainly they did not Baptize some and sprinkle or â—antize others Gospel-Baptism being but one and the same as to the subject and mode of Administration 4. How can you say Page 7. that they were all Baptized in his own House when the Text speaks not any such thing 2. How can you presume to assert that they did not go out of the House Reader observe the Text well Acts 16. 30. And brought them out and said Sirs what must I do to be saved Vers. 31. And they said
believe on the Lord Jesus Christ and thou shalt be saved and thy House and they spake unto him and to all that were in his House vers 32. And he took them the same hour of the Night and washed their Stripes and was Baptized â—e and all his straight way Now from these words Mr. Shute affirms that they were all Baptized in his House that is in the Jaylors House 2. That they were Baptized the same hour of the Night 3. That they did not go out of the House to a River If you can see these three Things in these Verses you have better Eyes than I have As to what was done the same hour of the Night 't is directly in plain words asserted viz. He washed their Stripes As to the time when Baptized it is said Straight way If you will have the same Hour and Straight way to intend both the washing their Stripes and their being Baptized it is more than can be gathered therefrom but if that be granted might they not in that hour go a little way out of the House and be Baptized 't is evident he abuses the Sacred Text. 4. What reason hath he also to affirm that none believed but the Jaylor himself for so he asserts These are his words Page 7. We do not read of any one Soul of them that did believe besides the Jaylor himself before they were Baptized nor of any one act of Faith they exerted 1. Answer We do read in vers 34. And when he had brought them into his House he set Meat before them and rejoyced believing in God with all his House 2. He will say may be this was after they were Baptized I answer we read not one word of the Jaylors believing himself tell then I mean tho' he believed before and all his House believed before either were Baptized yet 't is not expressed by the Holy Ghost until after they had been Baptized and were come into his House and he set Meat before them believing in God with all his House So that here is as much mention made of that act of Faith his whole House exerted as of the Jaylors own Faith and as soon also 3. And is it not evident likewise that they were before out of the Jaylors House else why is it said when he had brought them into his House c. that is after they were Baptised take heed how you write at another time lest you provoke God by adding and diminishing from his Sacred Word In Page 12 you say you believe that there were more modes in Baptism than one for some went down into the Water and others were Baptised in their Houses but say you I understand not that any were Ducked all under Water it is possible their Faces might be Dipped without Plunging the whole Body under Water or by pouring Water on their Faces 1. Answer That which you again assert I again affirm is not true viz. That some were Baptised in their Houses what you have said of the Jaylors being Baptised in his own House all may see is without Book and without the least shadow of proof nor do you nor can you prove it of any other 2. If there were more modes of Baptism than one then there were different significations of the same ordinance and all of them could not be held forth in the Baptism of each person for such that were Dipped tho' it was but the Head only were taught the proper Mysteries represented thereby and those that were sprinkled only with Water or had Water poured upon them were taught the proper Symbols or signification of that mode but how absur'd that would be I leave to all impartial wise Men to consider 3. And if this was so how then was the way and ordinance of God in their Holy administration one and the same in all the Churches of the Saints you may as well say the modes of the Administration of the Lords Supper were more than one and so allow of the Popish mode therein who deny the Laiâ—y the Cup. Is this to make the Holy God a God of order or of confusion 4. If Dipping was one mode and Sprinkling another then would Baptism and Rantism be both ordinances of Christ ask the learned what the word for Sprinkling is in the Greek Tongue and if they do not tell you if they speak the truth 't is Rantising I will confess I have in this done you wrong and mistook my self But we deny Sprinkling is Baptism for Dipping of the whole Body is an essential not an accident of Baptism Baptism is compared to a burial that 's clear from Rom. 6. 3 4. as it is confessed by a multitude of learned Men who were Pedo Baptists as you shall hear anon Now will you say if the Face or Head only of a Dead Corps was covered with Earth and not the whole Body that the Corps was buried if you should would you not be laught at Our Saviour was buried not his Head only but his whole Body also in the Heart of the Earth and he whose whole Body is not covered all over in the Earth is not buried no more is he whose whole Body is not covered all over in the Water-Baptised Baptism is a lively Figure of the Burial of our Blessed Lord and of our Death to Sin and being Buried with him both in Sign and signification In Page 12. say you produce one positive command or example to prove that ever any Woman went down into a River or Pond to be Dipped or Ducked all under Water in Baptism throughout the Book of God or else take your human invention to your self these are your words Answer If we prove that a Woman by name was Baptized then we prove a Woman was Dipped because Baptized in Greek is Dipped in English and the Dutch as I have elsewhere shewed have so Translated the Word viz. Dooped or Dipped in the name of the Father and of the Son and of the Holy Ghost Now in Act. 16. we read of Lydia who was Baptized that is Dipped and in Act. 8. 12. when they believing Philip preaching the things concerning the Kingdom of God and the name of Jesus Christ they were Baptized both Men and Women That is saith the Dutch Translation they were Dooped both Men and Women our Translators have left the Greek word untranslated into our Tongue What difference is there between Baptisma Greek and Baptism 2. But Sir I cannot but take notice how often you add Ducking to Dipping Is not this to reproach and cast contempt upon us and on the ordinance of Christ of Dipping believers in his name The Lord open your Eyes and give you repentance in mercy to your poor Soul In Page 13. because every Sinner God draws to Christ must come to him naked c So you say it must be in Baptism viz. that part of the Man Woman or Child that is Baptized must be naked and so plead only for the Baptizing of the Face 1. Answer
Trespasses forgiven Col. 2. 11 12 13. And will any Man says he yeâ— 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 Inâ—â—nt that cannot make a Profession that he is a Christian pag. 31 32. He proceeds Arg. 23. The Baptized are in 〈…〉 called Men washed sanctified justified they are called Saints and Churches of Saints 1 Cor. 1 2. all Christians-are sanctified oâ—â—eâ— pag. 33. Now let me add the Minor But Infants baptized are not in Scripture called Men washed sanctified justified they are not called Saints Churches of Saints Christians nor sanctified ones Ergo Infanâ—s ought not to be baptized If any should say why did you not cite these Assertions of Mr. Bâ—â—tn's whilst he was living I answer More then twelve Years ago I did recite and print these Assertions and many other Arguments of his to the same Purpose â—o which he gave no Answer Arg. 24. If there is but â—ne way for all both Parents and Children to be adâ—iâ—â—â—d into the Gospel-Church to the End of the World and that it is upon the Profession of Faith to be baptized then both Parâ—â—â—s and Children must upon the Profession of their Faith be baptized and so admitted c. But there is but one way for all boâ—â— Paâ—eâ—â—â— 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 〈…〉 â—e â— lively Representation of the Death Burial and Resurrection of Jesus Christ together with our Death 〈◊〉 Sâ—â— and V 〈…〉 tion to a new Life But in the Baptizing or Sprinkling of an Infant there is not cannot be a lively Representation of Christ's Death Burial and Resurrection c. Ergo. Arg. 26. That pretended Baptism that tends to 〈…〉 the glorious 〈◊〉 and Design of Christ in his 〈…〉 of Gospel Baptism or cannot answer it is none of Christ's Baptism But the pretended Baptism of Infants â—enâ—â— to 〈…〉 the glorious end and design of Christ 〈…〉 of Gospel Baptism Ergo. The Mâ—â—â—â— will now 〈…〉 As to the M 〈…〉 all generally conâ—â—â—â— the End or Design of Christ i◠〈…〉 the Ordinance of Baptism was in a lively Figâ—â—e to represâ—â—â— his Death Burial and Resurrection with the Person 's 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 liverly Figure of Christ's 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 lâ—â—e be signified And therefore-Christ's 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 Christ's 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 â—ip c. we have proved which is also confessed by the Learned in that Language 2. The Figurative Baptism was 1st That of the Red Sea wherein the Fathers were buried as it were unto Moses in the Sea and under the Cloud Pools Annotations on 1 Cor. 10. 2. Others saith he more probably think that the Apostle useth this term in regard of the great Analogy betwixt Baptism as it was then used the Persons going down into the Waters and being dipped in them and the Israelites going down into the Sea the great Receptacle of Water though 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 2d was that of Noah's Ark. See Sir Norton Knatchbull The Ark of Noah and Baptism saith be were both a Type and Figure of the Resurrection not the Sign of the washing away of Sin though 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 Casaubon speaks thus See Dr. Duveil on Acts 2. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge as it were to die Colours 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 Also Oecumenius on Acts 2. saith A Wind filled the whole House that it seemed like a Fish-Pond because it was promised to the Apostles that they should be baptized with the Holy Ghost And the Baptism of Affliction are those great depths or overwhelmings of Afflictions like that of our Saviour's suffering i. e. no part free Matth. 20. 22. where you have the same Greed Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that of David who saith God drew him out of great 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 Sprinkling cannot be Christ's true Baptism it must be Immersion and nothing else And in the last Place Finally To confirm that Baptizo is to dip both from the literal 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 Baptist and the Apostles of Christ who baptized in Riuers 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 Jordan as the Greek Word 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 FINIS
our Mortification and death unto sin but our progress and perseverance therein Burial implies a continuing under death so Mortification is a continual dying unto sin Look as after the Death and Burial of Christ there followed his Resurrection so it must be with us we must have Communion with and conformity to the Lord Jesus Christ in his Resurrection as well as in his Death both these are represented and sealed to us in the Sacrament of Baptism c. thus Pools Annotations The Assembly also in their Annotations on this Text say much the same things viz. In this Phrase the Apostle seems to allude to the Ancient manner of Baptizing which was to Dip the party Baptized and as it were to bury them under Water for a while and then to raise them up again out of it to represent the Burial of the old Man and the Resurrection to newness of Life Diodate in his Annotations saith the same Cajetan upon the place says we are buried with Christ by Baptism into 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 assimulated to Christ buried and when he was buried Tilenus a great Protestant writer in his dispute on this Text Page 88 89. speaks fully to 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. Abiding under the Water 3. A Resurrection out of the Water The form of Baptism viz. External and Essential is no other than the Analogical proportion which the signs keep with the things signified thereby for the properties of the Water washing away the defilements of the Body does in a most suitable similitude set forth the Efficacy of Christ's Blood in blotting out of sin so dipping into the Water in a most lively similitude sets forth the Mortification of the old Man and rising out of the Water the vivification of the new Man The same plunging into the Water saith he holds forth to us that horrible Gulph of Divine Justice in which Christ for our sakes for a while was in a manner swallowed up abiding under the Water how little a time so ever denotes his descent into Hell even the very deepest of Lifelesness which lying in the sealed or guarded Sepulchre he was accounted as one dead Rising out of the Water holds forth to us a lively similitude of the conquest which this dead Man got over death in like manner we being Baptized into his death and buried with him should rise also with him and go on in a new Life Thus far the learned Tilenus Sir 't is time for you to lay to Heart what you have done in trampling upon dipping or Baptising that is such a glorious significant ordinance as these Authors tell you and no doubt speak the mind of God And in the room of it exalt an humane and an insignificant invention Doth Rantism or sprinkling bear any proportion to those great mysteries here mentioned doth that figure oâ— hold forth the burial of Christ or that of the old Man can a few drops on the Face represent that or what representation is there in that of a Resurrection Alass you know not what you do â—ut to proceed Ambrose saith Water is that wherein the Body is plunged to wash away all sin 1 suppose 〈◊〉 means 't is a sign of this i. e. that all sin is buried Chrysostom saith that the old Man is buried and drowned 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 〈◊〉 us Epist. ad Tradit Philadelph saith that â—â—lâ—â—ving 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 it Reader not of the pouring forth of or sprinkling of his Blood nor of the Spirit no no but as these Authors say 't is a Symbol of his Death Burial and Resurrection which sprinkling in no manner of way can represent Justin Martyr saith we know but one saving Baptism inregard there is but one Resurrection from the Dead of which Baptism is an Image And from hence we know nothing of your Infants sprinkling See more in Sir Norton Knatchbul's Notes Printed at Oxford 1677. who to the same purpose quotes Basil the Great Lactantius Bernard c. Mr. Perkins 2. Vol. Cap. 3. on Gal. 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 And in another place saith the ancient custom of Baptizing was to Dip all the Body of the Baptized in Water To these Ancient Writers let are once again add here for your further conviction what some of the chefest Prelates of the Church of England have very lately said on Rom. 6. 3 4. The Reverend Dr. Sharp the present Lord Arch-Bishop of York in a Sermon preached before the Queens Majesty on Easter Day March 27 1692. saith he and this in antient times was taught every Christian in and by his Baptism when ever a person was Baptized he was not only to profess his Faith in Christs Death and Resurrection but he was to look upon himself as obliged in correspondence therewith to mortifie 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 plunging under water signifie but their undertaking in imitation of Christs Death and Burial to forsake all their former evil courses As their ascending out of the Water did their engagement to lead a Holy and Spiritual Life This our Apostle saith he doth more than once declare to us thus Rom. 6. 3. 4. We are buried 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 Dr. Sharp Dr. Fowler Now Lord Bishop of Glâ—cester in his Book of design of Christianity Page 90. on Rom. 6. 3 4. saith Christians being plunged into the Water signifies their undertaking and obliging themselves in a Spiritual sense to die and 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 godly life Also Dr. Sherlock Dean of St. Pauls in his Sermon Charity without usury on Rom. 6. 3 4. saith Our conformity to the Death and
and in the like safe condition 3. 'T is evident that the legal Church of the Jews was not made up of the same matter or ingredients as the Gospel Church is for according to the Institution of the Gospel Church none ought to be made members of it but Believers only But in the Jewish Church the fleshy or carnal Seed were admitted by Gods ordination and appointment God did allow of the fleshy Seed as such then to be members of that Church but he doth not allow of such to be in the Gospel Church You mention in Page 100. that in Exod. 25. 31. And thou shalt make a Candlestick of pure Gold c. and you hint this was the Church and the ordinances of God And therefore the ingredients are the same under the Gospel as the Church was under the Law Answer I Though the Candlestick of pure Gold had been a shaddow or Figure of some thing to come and that it referred not to the legal Church but to the Church under the Gospel and this being so how can this prove that Church consisted of the same matter and ingredients as the Gospel Church does 3. You say that the Church of God under the Mosaick Law lived upon the same Spiritual Food as the Church of Christ doth now c. Page 93. 1. Answer All that were of the mystical Body of Christ then 't is true did feed on the same spiritual food 2. But pray consider what you say Can any of those that feed on the Flesh of Christ and drink his Blood perish for 't is evident many who are said to Eat of the same spiritual Meat and drank the same spiritual Drink perished in the Wilderness 1 Cor. 10. 5 6 7 8. 3. They all Eat the same Manna that Caleb and Joshua did which is called Heavenly or Spiritual Meat and Drank of the Water out out of the Rock that was a Typ of Christ The Jews say our Annotators Eat the same Spiritual Meat that we do now they in the Type we in the Antitype they as a Church had but the Shell comparatively and we the Kernel they had the shadow we the substance their Ordinances were called Carnal Ordinances and their promises Earthly ours are Spiritual Ordinances and better promises Therefore the Church under the Gospel does not feed on the same food which the Church did under the Law 4. You say the Church under the Law was Baptised Men Women and Children And there can be no true Church but what is so now You mention that in 1 Cor. 10. 1. 2. Here is a Church say you Baptized c. and not one of them Dipped or Duck'd over Head and Ears Answer You mistake the Jewish Church was no Baptized Church they had no Ordinance of Baptism this was but a Typical Baptism but if they were as they passed through the Sea Baptised and yet only Sprinkled by Rain faling upon them from the Cloud then you will make the Church of Israel all Anabaptists for they were all Sprinkled after they passed through the Sea see Exod. 24 â— and Moses took the Blood and Sprinkled it on the People both the Book and all the People Heb. 9. â—9 'T is evident you by this render them to be all Rebaptised should what you say be granted 2. But Sprinkling is not Baptising nor was that a real but a Typical Baptism i. e. when they passed through the Sea nor was their Children any more Baptised than was that mixt People which were with them for so 't is said and much Cattel also But that Typical Baptism bears great Analogy with Dipping as Mr. Pools Annotations well observes on the place The Apostle useth that term in regard say they of the great Analogy betwixt Baptism as it was used the persons going down into the Waters and being Dipped in them 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 This they give from some as the most probable sense of the place And This being so you need not call the Anabaptists to wonder at what you thought you had got here Do you think that among the Jews that passed through the Sea there were not some Unbelievers as well as among that mixt People will you plead for the Baptising of Prophane and ungodly persons for this will justify their being Baptised as far forth as that of the Infant Seed of Believers Thus I have answered all your arguments to prove there is no difference betwixt the State and Nature of the Gospel Church and that under the Law and further to convince you of your mistake in pleading for such a Church take Dr. Oâ—â—ens sentiments and some other Reverend Independents of a Gospel Church and of the Dissolution of the Jewish Church Question What is an Instituted Church of the Gospel he answers Answer A society of persons called out of the world or their natural Worldly state by the Administration of the Word and Spirit unto obedience of the Faith or knowledg and Worship of God in Christ joyned together in an Holy Band or by special agreement for the exercise of the Communion of Saints in due observation of all the Ordinances of the Gospel Catech p. 19. See also Page 91. how he distinguishes a Gospel Church from the Church under the Law which he calls a National Church Again he saith Page 93. the National Church of the Jews with all the Ordinances of it being removed and taken away the Lord Christ hath appointed particular Churches or united Assemblies of Believers c. See Reverend Mr. Fords Gospel Church opened Chap. 1. Page 5. where he gives a right discription of a Gospel Church Instituted by Christ viz. a society of Godly Christians who give themselves first to the Lord and then to one another c. In Chap. 3. Page 22. he shews the matter of a Gospel Church more fully and that it doth consist only of regenerate and converted persons Such as are Married to and have put on Christ such that are savingly and powerfully enlightned and enlivened quickened and convinced of Sin of Righteousness and Judgment Now are Infants capable of these things again he says Page 25. that all Church Members ought to be sincere hearted Believers c. Where is your Infant Church Membership if what these worthy Ministers say be right as be sure it is I cite these Authors to convince you that you have not a right notion of a Gospel Church in that you say it differs not from the Church of the Jews which was national if you are no Independent but are for a National Church bring forth your arguments but first consult Dr. Owen c. The Dr. saith further viz. that God doth require regeneration as an indispensable condition in a Member of his Church a Subject of his Kingdom for his Temple is now built of living Stonâ—s â— Tet. 2.
Sir what reason do you give for this have you any ground to run that parallel from any Text of Scripture Is it not of your own making and devising But since you are for plain Texts of Scripture for every thing pray where do you read that any Man or Womanâ— Face or Head was only Baptised or that â—ver John Baptists or Christs Disciples Baptised any person naked You tell us of the immodesty and evil of such a practice and that it may tend to gratifie the Devil and to the sin of Adultery certainly such a thing is utterly to be condemned and never was practised you know well enough by us whom you reproachfully call Anabaptists As touching what Mr. Baxter to which you might have added Dr. Featly hath said concerning Baptizing persons naked we know they as well as you were too much guilty of backbiting vâ—lifying and reproaching of us yet they had no ground in the least to cast this odium upon us we challenge all Men or any person living to produce one instance that ever any Man or Woman by any of our perswasion was Baptized naked As to what Mr. Tombs said to Mr. Baxter of a former custom in some nations of Baptizing naked it affects not us nor do I believe there was ever any such custom used among any godly Christians Nor did Mr. Tombs ever so Baptise any Maids in Bewdeley nor any where else If he said he could do it it was doubtless his weakness so to speak but I am not bound to believe all that Mr. Baxter hath wrote of worthy Mr. Tombs but since they are both dead we will say no more to that but any thing you can catch up you resolve 't is plain to make the greatest use of imaginable to reproach your godly Neighbours and the truth of Christ. In Pape 15. the Anabaptists you say make a great deal of pudder and stir about the Apostles words in Romans 6. 3 4. and have pressed them into their service the words are as followeth therefore we are buried with him by Baptism they will say you have it that this respects burying in Water over Head and Ears in Baptism and therefore they make it an argument for Dipping The Apostle you say seems to have been stirring them up and puting them in mind of their Baptismal vows and Obligations It may be as well to Children of believing parents that were grown up as to themselves for in vers 3 saith he know ye not that so many of us as were Baptised into Christ were Baptized into his Death that is say you as they were Baptized into all the priviledges that were purchased by the Death of Christ so they were baptised also into the sufferings of Christ for they were obliged by their Baptismal Covenant to take up their Cross and follow the Lord Jesus Christ c. 1. Answer You shall now see whether 't is only those whom you call Anabaptists that make such improvement of this Text you say pudder and stir about it or whether others who were and are Pedo Baptists do not make the like use of it viz. to prove Baptism is an Image Symbol or representation of Christs Death and burial and Resurrection together with our Death unto sin and vivification to a newness of Life But before I shall quote the Authors I must tell you the Apostle is not in the context speaking of the sufferings of believers not a word of bearing the Cross Therefore from the Scope and coherence of the Text you cannot infer any such conclusion as you do Pray Reader take notice of the 5th Chapter and the beginning of this 6th and see if I or this Man speak the truth of the Texts in vers 1. of this Chapter the Holy Apostle says thus i. e. What shall we say then Shall we continue in Sin that grace may abound God forbid how shall we that are dead to sin live any longer therein vers 2. Know you not that so many of us as have been Baptized into Jesus Christ were Baptized into his Death vers 3. Therefore we are buried with him by Baptism into Death That like as Christ was raised up from the Dead by the Glory of the Father even so we also should walk in newness of Life vers 4. For as we have been planted together in the likeness of his death we shall be also into the likeness of his Resurrection vers 5. Is here a word of the Cross or suffering for Christ or that we are Baptized to shew we must suffer Martyrdom with Christ no no unless it be the Death or mortification of sin or the old Man Tho' I deny not but such that are Baptized must look for suffering You say our Saviour calls his suffering his Baptism and a Blood Bloody Baptism it was but I have a Baptism to be Baptized with and how am I straightned till it be accomplished now you say the Apostle draws his argument from the premises in verses 4 5 p. 16. Answer 'T is very true the Apostle doth draw his argument from vers 4 5. c. but not from Luk. 12. 50. the Text you mention about Christs Baptism of suffering so that 't is evident to all you have abused this Sacred Text also and prest it in to serve your purpose Pray read all the Annotators you can get on the place particularly Mr. Pools and see if any favour your exposition of it 2. Tho' I have said enough to silence this Man or any other upon this Text Rom. 6. 3 4 5. in two Treatises yet left they come not into the Author or Readers Hand I shall repeat some passages once again Let all Men consider in the fear of God and take notice of the gracious design and condescention of our blessed Saviour in his instituting of the two great ordinances of the Gospel viz. the Lords Supper and Baptism for as that of the Lords Supper doth in a lively Figure represent the breaking of his Body and the pouring forth of his Blood so the ordinance of Baptism doth as clearly if rightly Administed represent or hold forth the Death Burial and resurrection of the same Lord Jesus Together with our death to sin and rising again to walk in newness of Life and that this appears from this Text and that in Col. 2. 12. shall God assisting be evinced The whole Church of the Romans and every member thereof were to reckon themselves dead to Sin and were bound to live no longer therein because by Baptism as in a lively Figure they had held forth the same thing nay by that Baptismal covenant they were obliged to live and walk in newness of life See Pools Annotations on the place where you will find these words viz. he seems to allude to the manner of Baptizing in those warm Countries which was to Dip or plunge the party Baptised and as it were to bury him for a while under water See the like Phrase Col. 2. 12. Baptism doth not only represent
through Christs Blood and no longer rest in such a Spirit and practice Christ is at the Door take heed of smiting your fellow Servant But should you instead of answering our arguments proceed still after the same manner we shall find out another way to deal with you viz. Bring our Charge against you for Right and Justice to the Congregation you belong unto The Lord send and increase Love and Charity among his People and unite them together in one Spirit which he will suddenly do and wipe off our reproach to whom be glory and praise for ever and ever Amen ERRATA IN Page 5. line 7. for Burkie read Burkit p. 8. l. 20. blot out Blood p. 16. l. 37. f. contained r. contrived p. 19. l. 28. f. Comma r. Period Also in several other Places you will find false Pointing or Stops P. 22. blot out the comma in l. 21 22 23 24 25. they being this Authors words p. 27. l. 10. add Gen. 17. 8 9. there begins the Covenant of Peculiarity p. 32. l. 29. f. purity r. parity p. 38. l. 3. f. usurp'd r. absur'd p. 39. l. 18. f. ratifie r. ratified p. 41. l. 39. f. have r. have had p. 42. l. 3. f. tho' r. the p. 29. l. 31. add as to outward dispensation p. 43. l. 1. f. Natural Church r. National FINIS POSTSCRIPT Containing several Arguments to disprove Pedo-Baptism and to prove Believers only the Subjects thereof For Mr. Gyles Shute to Answer Friend IF you will not desist but write again you are desired to answer these Arguments the stress of the Controversy lying in them Arg. 1. If none are to be baptized by the Authority of the great Commission of our Blessed Saviour Matth. 28. but such who are first made Disciples by being taught than Infants who are not capable to be taught ought not to be baptized But none aâ—e to be baptized by the Authority of the great Commission of our Blessed Saviour but such who are first made Disciples by Teaching Ergo Little Babes ought not to be baptized Arg. 2. If Infant-Baptism was never instituted commanded or appointed of God Infants ought not to be baptized But Infant-Baptism was never instituted commanded or appointed of God Ergo They ought not to be baptized As to the Major If one thing may be practised as an Ordinance without an Institution or Command of God another thing may also so any Innovation may be let into the Church As to the Minor If there is an Institution for it c. 't is either contained in the great Commission Matth. 28. Mark 16. or somewhere else But 't is not to be found in the Commission nor any where else Ergo. The Major none will deny The Minor I prove thus None are to be baptized by virtue of the Commission but such who are discipled by the Word as I said before and so the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies If any should say Christ commanded his Disciples to baptize all Nations and Infants are part of Nations therefore are to be baptized I answer Arg. 3. If all Nations or any in the Nations ought to be baptized before discipled then Turks Pagans Unbelievers and their Children may be baptized because they are a great part of the Nations But Turks Pagans and Unbelievers and their Children ought not to be baptized Ergo. Besides that Teaching by the Authority of the Commission must go before Baptizing we have proved which generally alâ— Learned Men do assert if the Institution is to be found any where else they must shew the Place Arg. 4. Faith and Repentance are required of all that ought to be baptized Infants are not required to believe and repent nor are they capable so to do Ergo Infants ought not to be baptized The Major is clear Acts 2 8 10 16 Chapters and 't is also asserted by the Church of England What is required of Persons to be baptized that 's the Question The Answer is Repentance whereby they forsake Sin and Faith whereby they stedfastly believe the Promise of God made to them in that Sacrament The Minor cannot be denied Arg. 5. That Practice that tends not to the Glory of God nor to the Profit of the Child when done nor in after-times when grown up but may prove hurtful and of a dangerous Nature to him caâ—â—câ— be a Truth of God But the Practice of Infant-Baptism tends not to the Glory of God nor to the Profit of the Child when baptized nor in after-times when grown up but may prove hurtful and of a dangerous Nature to him Ergo. See Levit. 10. 1 2. where Moses told Aaron because his Sons had done that which God commanded them not that God would be sanctified 〈◊〉 all that drew 〈◊〉 unto him intimating that such who did that which God commanded not did not sanctify or glorify God therein Can God be glorified by Man's Disobedience or by adding to his Word by doing that which God hath not required Matth. 16. 9. In vain do you worship me teaching for Doctrine the Commandments of Men and that that Practice doth profit the Child none can prove from God's Word And in after-times when grown up it may cause the Person to think he was thereby made a Christian c. and brought into the Covenant of Grace and had it sealed to him nay thereby regenerated and that Infants are thereby ingrafted also into Christ's Church Sure all understanding Men know Baptism of Believers is not called Regeneration but only metonymically it being a Figure of Regeneration But they ignorantly affirm also that Infants then have a federal Holiness as if this imagined Holiness comes in by the Child's Covenant in Baptism which may prove hurtful and dangerous to them and cause them to think Baptism confers Grace which is a great Error How can Water saith Mr. Charnock an external thing work upon the Soul physically Nor can it saith he be proved that ever the Spirit of God is tied by any Promise to apply himself to the Soul in a gracious Operation when Water is applied to the Body If it were so then all that were baptized were regenerated then all that were baptized should be saved or else the Doctrine of Perseverance falls to the Ground Some indeed says he say that Regeration is conferred in Baptism upon the Elect and exerts it self afterwards in Conversion But how so active a Principle as a spiritual Life should lie dead and asleep so many Years c. is not easily conceived On Regen p. 75. Arg. 6. If the Church of England says that Faith and Repentance are required of all that ought to be baptized and in so saying speak truly and yet Infants can't perform those things then Infants ought not to be baptized But the Church of England says that Faith and Repentance are required of all such c. and speak truly and yet Infants cannot perform these things Ergo Infants ought not to be baptized Object If it be objected That
Command from God so to do as Abraham had This being true it follows that if we should grant Infants of believing Gentiles as such were the Seed of Abraham which we deny yet unless God had commanded them to baptize their Children they ought not to do it and if they do it without a Command or Authority from Christ it will be found an Act of Will-Worship in them Arg. 19. All that were baptized in the Apostolical Primitive Times were baptized upon the Profession of Faith were baptized into Christ and thereby put on Christ and were all one in Christ Jesus and were Abraham's Seed and Heirs according to Promise But Infants as such who are baptized were not baptized upon the Profession of their Faith nor did they put on Christ thereby nor are they all one in Christ Jesus also are not Abraham's Seed and Heirs according to Promise Ergo Infants ought not to be baptized Mr. Baxter confirms the Substance of the Major These are his very Words â— â— As many as have been baptized â—ivâ— put on Christ and are all one in Christ Jesus and are Abraham's Seed and Heirs according to the Promisâ— Gal. 3. 27 28 20. This speaks the Apostle saith he of the Probability grounded on a credible Profession c. Baxter's Confirm Reconcil pag. 32. The Minor will stand firm till any can prove Infants by a visible Profession have put on Christ are all one in Christ Jesus are Abraham's Seed and Heirs according to Promise Evident it is none are the spiritual Seed of Abraham but such who have the Faith of Abraham and are truly grafted into Christ by a Saving-Faith If any object We read of some who were baptized who had no Saving-Faith but were Hypocrites I answer Had they appeared to be 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 Infants are not capable to enter into a Marriage-Union with Christ noâ— to make a Profession of Consent Ergo Infants ought not to be baptized The Major our Opposits generally grant particularly see what Mr. Baxter saith Our Baptism is the solemniâ—ing of our Marriage with Christ. These are his Words p. 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 a Profession of a Consent And the Truth is he in the next Words gives away his Cause viz. And 't is saith he a new and strange kind of Marriage where there is no Profession of Consent p. 32. How unhappy was this Man to plead for such a nâ—w and strange kind of Marriage Did he find any little Babe he ever baptized or rather rantizeâ— 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 Opposits are forced sometimes to speak the Truth â—â—ough 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 proâ—ess themselves to be converted but the Sins of no Persons are forgiven them till they are converted Ergo No Person ought to be baptized for the Forgiveness of them till they proâ—ess 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 proâ—ess themselves converted seeing to the Church non esse and non-appareâ—â— 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 these must by a Profession seem to be received before any at Age are baptized p. 30. 31. And evident it is say I from hence none but such at Age ought to be baptized Philip caused the Eâ—â—ugh to profess before he would baptize him that he believed that Jesus Christ is the Son of God Saul had also saith he more than a bare Profession before Baptism Acts 9. 5 15 17. p. 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 Mâ—â—k 16. 16. p. 16. He might have added by the Foâ—â—â— of his Argument therefore Infants should not have the Priviledges for â— argue thus 〈…〉 Arg. 2â— If there is but one Baptism of Water leâ—t by Jesus Christ in the New Testament and but one Condition or Manner of Right thereto and that one Baptism is that of the Adult then infant-Infant-Baptism is no Baptism of Christ. But there is but one Baptism in Water lest 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 Ephes. 4. 4. If Profession of Faith were not necessary saith Mr. Baxter coram Ecclesiâ to Church-Membership and Priviledges then Infidels and Heathens would have Right also saith he the Church and the World would be consounded 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 Ancient Church admitted none without it pag. 2â— And if so why dare any now a days admit of Infants who are capable to make no Profession He adds Yâ—â— Christ in his Commission directeth his Apostles to make Disciples and tâ—en baptize them promising He that believeth and is baptized shall be saved Mark 16. 16. pag. 27. Furthermore he saith Iâ— 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. Iâ— 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 quickned with him and having all our