more nor with any who are of your Spirit but if you write again let it be in Love and not in Wrath not hard Words but hard Arguments and you will not offend your abused Friend and Servant who wishes well to your Soul John Tredwel Preston-Place April 30 1692. A Certificate under the Hands of several sober and impartial Persons WHereas Mr. Burkit of Mildin in the County of Suffolk hath in his late Book called An argumentative and practical Discourse of Infant-Baptism very unjustly reproached the People called Anabaptists and particularly Mr. John Tredwell Preacher of God's Word declaring that he the said Tredwell hath lately at Kittle-Baston in the said County of Suffolk baptized several Persons in a nasty Horse-pond into which the Filth of the adjacent Stable occasionally flows and that the People baptized in the said Pond came forth with much Mud and Filthiness upon them c. We whose Names are hereunto subscribed do solemnly certify and declare to the whole World that those Reports and Assertions of the said Mr. Burkit are uttâ—rly and notoriously false for we taking a strict View of the said Pond and Stable find the Dung or Filth of the said Stable runs the quite contrary way from the Pond into the Road. Moreover we solemnly certify and declare that the Persons who were baptized in the said Pond came forth without the least Speck or Spot of Dirt or Filth upon their Clothes the Water being clean In witness whereof we have set our Hands this 3d Day of May 1692. John Tyril sen Gent. Baptists William Brown Not Bapt. Samuel Denny David Sare jun. Thomas Cable Thomas Game William Steward William Boram Thomas We le Thomas Boss  John Noble THE EPISTLE TO THE READER Christian Reader IT grieves and afflicts my very Soul to see such Strifes Animosities and Bitterness of Spirit amongst Christians because of that Difference there is amongst us in respect of some Truths of Jesus Christ in a time when we are all threatned by the common Enemy I am afraid it is the Fore-runner of a dismal Hour which is coming upon us But indeed of all who have of late come forth against us called Anabaptists none have shewed a worser Spirit than this Mr. Burkit who writes himself Rector of Mildin in Suffolk and that which troubles me the more is what I have lately heard by a worthy Gentleman concerning him i. e. That he is look'd upon as a sober Person and one also well affected to the present Government would all his Brethren in that respect were like-minded But in this Attempt of his I know not what he aims at Should we not all unite together in Love and Affection and strive to promote Peace and Concord and not tear one another in pieces after this manner I am sure this cannot tend to the Honour of God which he has done nor to the Service of the Church or State but we have been provoked by him to vindicate our selves and therefore none who are unprejudiced can blame us Should we suffer our selves to be loaded with Reproach and Infamy and not endeavour in a just way to clear our selves and that Truth of Christ we are so well established in from the certain Testimony of the sacred Scripture and must we be exposed for making God's Word our only Rule herein as a corrupt and erronious sort of People because we affirm from thence Believers only are the true Subjects of Baptism and that Baptizing is Dipping and not Rantising especially since 't is well known in all the Articles of Religion we are acknowledged to be sound and orthodox and that by our Adversâ—ries themselves only this is the out-cry you deny Infant-Baptism The reason of which Reader thou wilt see if thou dost but weigh well what is said in the ensuing Treatise And now to you my Brethren who own this despised Truth of Christ viz. The Baptism of Believers let me give you one Caution i. e. Take heed you are not ashamed of Christ or to own his holy Appointment or his Servants because reproached by ill Men or others through undue Prejudice left Christ be ashamed of you when he comes at the last Day in the Glory of the Father with all his holy Angels Reader there are two things I would desire thee to note First That I have repeated some of my Answers to Mr. Burkit often partly because he repeats the same Arguments and partly because I would indeavour to make it clearly to appear that many or most of his Arguments he brings to prove Infants ought to be baptized do as fully and as apparently tend to prove Infants ought to receive the Lord's Supper therefore I have drawn almost upon every like Occasion the same Inferences for that as he hath for the other which I intreat you to consider well of Secondly Whereas you will find both Hebrew Greek Latin German Dutch as well as English made use of other more or less in the insuing Answer I would not have you think I understand all those Languages but I have had the Assiâ—tance of a Learned Person tho in that case only who is my Friend and Acquaintance that so the Work might the more fully and effectually be done I 'll say no more but leave it to the Blessing of God and thy serious Examination and remain yours in the Lord's Service in the Work of the Gospel Benjamin Keach From my House near Horsly-down Southwark May 12 1692. THE Rector Rectified and Corrected OR Infant-Baptism Unlawful CHAP. I. Disproving the Arguments for Infant-Baptism taken from Circumcision With several Arguments proving the Covenant of Circumcision no Gospel-Covenant Confuting also the Arguments for Infant-Baptism from the pretended Jewish-Baptism AS to you Six Propositions I shall begin with the first and so speak to them in order Proposition I. Your first is this viz. That Baptism by Water is a Sacrament of the New Testament instituted by Jesus Christ for the solemn admission of the Party baptized into the visible Church and to be a Sign and Seal unto them of the Covenant of Grace Answ You and I are thus far agreed save only I deny that Baptism is any where in God's Word called a Seal of the Covenant of Grace for if it was then all Persons baptized have all the Blessings of the Covenant of Grace made sure to them I know no other Seal of the Covenant of Grace but the Holy Spirit I mean that seals those Covenant-Blessings and Spiritual Priviledges to our Souls see Ephes 1. 13 14. Chap. 4.30 Whereas you say the Quakers who disown any Baptism in Water were once our Proselytes is not true of the greatest part of them tho some few of them might depart from that Faith and Profession we are of Many others of them you cannot be ignorant come from you and some from the Presbyterians c. Nor could our Practice of baptizing none but Believers or such who make a Profession of Faith midwive their evil and
was Dipping If you would saith Dr. Du-Veil attend to the proper Signification of the word in the Synod of Celichyth Anno 816. where Wolfred Archbishop of Canterbury presided Let saith he the Presbyters beware that when they administer the Sacrament of Baptism they do not pour Water upon the Heads of the Infants but let them be always plunged in the Font according to the Example of the Son of God himself who was plunged in the Waters of Jordan thus must the Ceremony be performed according to order See Dr. Du-Veil on Acts Chap. 2. p. 76. The said learned Doctor saith in the same place the constant Practice of the universal Church till the time of Clem. 5. who was crowned Pope An. 1305. under whom first of all the second Synod of Ravenna approved the Abuse introduced into some Churches about an hundred Years before that Baptism without any necessity should be administred by Aspersion Hence it came to pass that contrary to the Analogy or intended mystical Signification of this Sacrament all the West for the most part has in this Age the use of Rantism that is Sprinkling instead of Baptism as Zepper speaks to the great Scandal of the Greeks and Russians who to this day plunge into the Water those they baptize and deny mark any one to be rightly baptized who is not plunged into the Water according to the Precept of Christ as we find in Sylvester Sguropulus Dr. Taylor saith The Custom of the Ancient Church was not Sprinkling but Immersion in pursuance of the sense of the word Baptizing in the Commandment and Example of our blessed Saviour Salmasius in his Notes of divers upon Sulpitius Severus saith That the word Baptizein signifies Immersion not Sprinkling Nor did the Ancients otherwise baptize than by single or treble Immersion in the Greek Church to this day saith he the Person to be baptized is plunged over Head and Ears The same thing does Peter Avitabolis testify of the Asian Christians inhabiting Iburia and Colchi St. Ambrose saith Water is that wherein the Body is plunged to wash all Sin away there all Vice is buried In a Book inscribed Reformation of Ecclesiastical Laws printed at London 1641. 't is expressed in these words viz. While we are plunged in the Water the Death and Burial of Christ is recommended to us that we openly testify that Sin lies dead and buried in us The Roman Order published by the Writers concerning Ecclesiastical Ceremonies say the Presbyters enter into the Fountain within unto the Water and the Males are first baptized and then the Females Luther saith The Name of Baptism is a Greek word it may be turned a Dipping when we dip something in Water that it may be wholly covered with Water And although saith he that Custom is now altogether abolished among the most part for neither do they dip the whole Children but only sprinkle them with a little Water they ought nevertheless to be dipt and presently drawn out again The Germans also call Baptism Tâ—â—ff from deepness which they call Tieff in their Tongue as if it were meer saith my Author that those be dipt deeply who are baptized John Bugenhagius Pomeranus both a Fellow and Successor in the Ministry of Luther at Wittenburgh whom Thuanus and Zanchius witness to have been a very moderate godly and learned Man affirms That he was desired to be a Witness at Hamburgh in the Year 1529. That when he had seen the Minister only sprinkle the Infant wrapped in Swathling-Cloaths on the top of the Head he was amazed because he neither had heard nor saw any such thing nor yet read in any History except in case of Necessity in Bed-rid Persons Hence in a General Assembly therefore of all the Ministers that were convened he did ask of a certain Minister John Frize by Name who was sometime Minister of Lubec how the Sacrament of Baptism was administred at Lubec who for his Piety and Candor did answer That Infants were baptized naked at Lubec after the same fashion altogether as in Germany but from whence and how that peculiar manner of Baptizing hath crept into Hamburgh he was ignorant At length they did agree among themselves that the Judgment of Luther and of the Divines of Wittenburgh should be demanded about this Point Which thing being done Luther wrote back to Hamburgh That this Sprinkling was an Abuse which they ought to remove Thus Plunging was restored at Hamburgh yet is that Climate cooler than ours Mr. Joseph Mede saith That there was no such thing as Sprinkling or Rantism mark used in Baptism in the Apostles days nor many Ages after He had spoke more proper if he had said there was no Rantism used in the Apostles days but Baptism than to say no Rantism used in Baptism since he well knew they are two distinct and different Acts It cannot be Baptism at all if it be only Rantism or Sprinkling Immersion or Dipping being the very thing not an Accident as I hinted but an Essential so absolutely necessary that it cannot be the Act or Ordinance without it If I command my Maid to dip my Handkerchief into the Water and she only takes a little Water in her Hand and sprinkles a few Drops upon it doth she do what I commanded her was that the thing or is it not another Act Even so 't is here you do not the thing you Rantize and Baptize none unless you dip them into the Water Chamier also saith The ancient use of Baptism was to dip the whole Body into the Element therefore did John baptize in a River Dr. Hammond in his Annotations upon John 13.10 saith That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Immersion or washing the whole Body and which answereth to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for Dipping in the Old-Testament and therefore tells us upon Mat. 3.1 that John baptized in a River viz. in Jordan Mark 1.5 in a Confluence of Water John 3.23 because 't is said there was much Water which the Greeks called the Lakes where they used to wash Also saith he the Ancients called their Baptisterions or the Vessels containing their Baptismal-Water Columbethras viz. a Swimming or Diving-place being very large with Partitions for Men and Women The Learned Mr. Pool or those Learned and Reverend Divines concerned in perfecting his most excellent Annotations on the Holy Bible says A great part of those who went out to hear John were baptized that is dipped in Jordan On John 3.6 and on Matth. 28.20 say they It is true the first Baptism of which we read in Holy Writ was by dipping the Person Baptized The Dutch Translation according to their Language reads it Dipping Mat. 3.16 Ende Jesus gedoopt zijn de is terstont opgeklomen vit hit wter And when Jesus was dipp'd he came out of the Water And vers 6. Ende wierden van hemge doopt in de Jordan And were dipped of
him in Jordan Hence they call John the Baptist John the Dipper In vers 1. Ende in die dayen quam Jonnes de Dooper predikenn in de woeffijue van Judea In English thus In those days came John the Dipper preaching in the Wilderness of Judea Had our Translators translated the Greek word into our English Tongue as the Dutch have done it into theirs it would have been read in our Bible John the Dipper and for Baptizing them in the Name of the Father c. it would have been read Dipping them in the Name of the Father and of the Son and of the Holy Ghost and then the People would not have been deceived but they have not translated the Greek word at all but left it in its Original Language What difference is there between Baptism and the Greek Baptisma Ball in his Catechism doth not only say Faith was required of such who did desire Baptism but also that the Party baptized was washed by Dipping c. Your Church also in the Common-Prayer saith Dipping into the Water is the proper as I conceive signification of the Word To close with this I argue thus viz. Since our Saviour sent his Disciples to Teach and Baptize or Dip in the Name c. into all Nations viz. into Cold Countries as well as Hot and seeing Infants tender Bodies cannot bear Dipping without palpable danger of their Lives it follows clearly that they were none of the Subjects Christ commanded to be dipt in the Name of the Father and of the Son and of the Holy Spirit To conclude with this take one Argument viz. If the proper literal and genuine signification of the Greek word Baptizo is Dipping or to dip then Sprinkling is not Baptizing But the proper literal and genuine signification of the Greek word Baptizo is Dipping or to dip Ergo Sprinkling is not Baptizing CHAP. VIII Proving that to baptize is to dip or plunge the Body all over into the Water from the Practice of the Primitive Gospel-Days I Have shewed that John Baptist baptized in the River Jordan who was the first that received Commission to baptize And Diodate on Mat. 3. says He plunged them in Water Piscator also saith The ancient manner of Baptizing was that the whole Body was dipp'd into the Water So saith the Assembly in their Annotations Nay say I it had been a vain and needless thing for them to go to Rivers to baptize if it had been only to sprinkle a little Water on the Face for a quart of Water might have served to have rantized a great number And had Sprinkling or Rantizing been the Ordinance there is no reason left to conceive why they should go to Rivers nor would the Spirit of God have given that as the Reason why John baptized in Aenon near Salim viz. because there was much Water John 3.23 But you strive to contradict the Holy Ghost by making People believe there was not much Water in that place p. 59. Because the Original reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much Water but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Waters that is say you many Streams or Rivolets Answ What difference is there between much Water and many Waters If they were Streams and Rivolets though not deep yet if they were but a little while stopp'd with a Dam they would soon rise to be deep enough to swin in as Experience shews but 't is enough there he baptized saith the Holy Spirit for there was much Water or many Waters there for or be-because intimating plainly that the Ordinance could noâ— be administred with a little Water but that it required many Waters or much Water a great deal more than a Bason could hold or you hold in your Hand 2. But say you Sandy's Travels tells us that they were so shallow as not to reach above the â—â—kles Answ 1. Must we believe God's Word or a lying Traveller the Scripture saith there was much or many Waters and he says there was but a little 2. In some shallow Rivolets we daily see that in some Places the Water is deep and might it not be so in that and your Traveller might not so curiously search or examine the Matter 3. Or might there not be a great Confluence of Water then as Dr. Hammond words it and yet but little or shallow Water now or when Sandys was there Time alters Rivers as well as other Things But for your seeking after this manner to contradict the Sacred Text to defend your childish Practice of Rantism you deserve greatly to be blamed Take this Argument If the Holy Ghost gives it as the Reason why John baptized in Enon near Salim viz. because there was much Water Then a little Water will not serve to baptize in But the Holy Ghost gives this as the Reason why John baptized in Enon near Salim viz. because there was much Water therefore a little Water will not serve to baptize in 2. But to proceed Mark 1.9 't is said Jesus was baptized of John in Jordan Now saith a Learned Man on the Place it had been nonsense for St. Mark to say that Jesus was baptized in Jordan if it had been sprinkled because the Greek reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Jordan Could Jesus be said to be sprinkled into the River Jordan 't is proper to say he was dipp'd into Jordan and that is and was the Act and nothing else be sure 3. They went down both into the 〈◊〉 both Philip and the Eunuch Acts 8. What 〈◊〉 had there been for them so to have done had Baptism been Sprinkling Sure Philâ—â— would not have put that Noble Person who was a Man of great Authority under Candace Queen of the Ethiopians to that great trouble to come out of his Chariot if to sprinkle a little Water on his Face might have done and to go down into the Water and dip him sure Philip would on this occasion have dispensed with Immersion and let Aspersion or Rantism have served considering he was a great Person and on a Journey he might have fetch'd a little Water in his Hand or otherwise and have sprinkled him in his Chariot as some Ministers do now in their publick Places of Worship And thus you and they make void the Command of Christ by your Traditions to the abuse of Christian-Baptism and reproach of us that keep to his Sacred Institution Mr. Daniel Rogers a most worthy Writer says in a Treatise of his It ought to be the Churches part to cleave to the Institution which is Dipping especially it being not left Arbitrary by our Church to the Discretion of the Minister but required to Dip or Dive And further saith That he betrays the Church whose Minister he is to a disorder'd Error if he cleave not to the Institution O what abundance of the Betrayers of the Truth and of Churches too have we in these as well as in former Days How little is the Institution of Christ or Practice of
the Primitive Churches minded by many good Men Where is the Spirit of Reformation And doubtless that famous Author and learned Critick in the Greek Tongue Casaubon was in the Right take his words I doubt not saith he but contrary to our Church's Intention this Error having once crept in is maintained still by the carnal Ease of such as looking more at themselves than at God stretch the Liberty of the Church in this case deeper and further than either the Church her self would or the solemness of this Sacrament may well and safely admit Afterwards he saith I confess my self unconvinced by Demonstrations of Scripture for Infants Sprinkling The truth is the Church gave too great Liberty she had no Power to alter in the least Matter but to have kept exactly to the Institution She says Dipping or Sprinkling that spoils all that Addition gives encouragement Who will Dip the Person that can believe the Church that Sprinkling may serve And O how hard is it to retract an Error which hath been so long and so generally received especially when carnal Ease and Profit attends the keeping of it up and also when the true way of Baptizing is reproached and look'd upon to be so contemptible a Practice and those who own it and dare not act otherwise vilified and reproached by such as you with the scutillous Name of Anabaptist c. although we are as much against Rebaptizing as any People in the World can be The Learned Cajetan upon Matth. 3.5 saith Christ ascended out of the Water therefore Christ was baptized by John not by sprinkling or pouring Water upon him but by Immersion that is by Dipping or Plunging into the Water Moreover Musculus on Matth. 3. calls Baptism Dipping and saith the Parties baptized were dipp'd not sprinkled To close with this take one Argument If the Baptizer and the Baptized in the Days of Christ and his Apostles wenâ— both down into the Water and the Person baptized was dipp'd then is Baptism not Sprinkling but Dipping But the Baptizer and the Baptized in the Days of Christ and his Apostles went both down into the Water and the Person baptized was dipp'd Ergo Baptism is not Sprinkling but Dipping CHAP. IX 〈◊〉 Baptism is Dipping Plunging or Burying of the whole Body in Water in the Name of the Father and of the Son and of the Holy Ghost from the Spiritual signification of Baptism AS touching your last five Arguments against Rebaptizing I see no ground to except against what you say there only I shall take a brief view here of your six General Propositions p. 49. And as to you first I have and shall yet further make it appear that Dipping is not an Accident but an essential part of Baptism viz. 't is no Baptism at all if not done by Immersion or Dipping 2 ly Whereas you say the way or manner of applying Water is not positively determined in the Holy Scripture cannot be gathered either from the signification of the Word or from the significancy of the Ceremony Answ This as to the first part viz. as to the signification of the Greek word we have fully confuted and as to the significancy of the Ordinance we shall forthwith in this Chapter make most evidently appear 3 ly You say There is a probability that Baptism was administred in the Apostles Times by Immersion or Dipping so there is likewise a probability that it was done by Aspersion or Sprinkling Answ We have and shall yet further prove that there is not the least probability that in the Apostles time Baptism was ever administred by Aspersion but by Immersion You confess in hot Countries it was done by dipping and that that Country where they baptized 〈◊〉 which we read was a hot Country so that 〈◊〉 â—hat Reason by your own Argument they 〈◊〉 by Immersion and not by Aspersion 4 thly You say you do not oppose the Lawfulness of Dipping in some cases but the Necessity of Dipping in all cases Answ We have and shall prove the necessity of Dipping in all cases and that 't is no baptism at all if not so done let your Church say what she pleases 5 thly You say that none ought to put a Divine Institution upon any Rite at their own â—â—easure when it is in its own nature indifferent and consequently lay such stress upon dipping as to pronounce the Baptism of all the Reformed Churches throughout the World null and void ought to prove it an unchangable Rite Answ This makes against your self and all Pedo-baptists in the World How dare you change a Divine Institution of Jesus Christ change his Law and holy Ordinance and substitute another thing in its stead and room And if the Laws and Institutions of Christ in their own nature are not unchangeable what may not Men do and yet be blameless this opens a door to make all Christ's Institutions null and void But Sir we have shewed in this Treatise that for 1300 Years in most parts of the World Immersion was only used and some learned Pedo-Baptists have shewed that Rantism is utterly to be rejected as an Innovation and an insignificant Ceremony 6 thly That in the Sacraments it is not the Quantity of Elements but the Significancy of them that ought to be attended in Circumcision it was not the Quantity of Flesh cut off so much as the Signification of it c. Answ In the Sacrament of the Lord's Supper we grant 't is not the Quantity of Bread and Wine is to be observed if so be it be administred in that order and manner Christ hath ordained viz. to represent his Body broken and his Blood poured forth The like we will say also in Baptism we need not go where there is more Water than what will serve to baptize or dip the Person all over so that it may represent the Burial and Resurection of Christ which was the very thing it was appointed to hold forth or represent when administred 2. Should the People of Israel as I have shewed in Circumcision only have cut a little bit of the fore-skin of the Flesh and not round or quite off or only have paired off the Nails of the Childrens Fingers with a little Skin with it would that have answered the Mind of God in that Rite or they have been born with in pleading it might as well answer Circumcision in Signification The Vanity and Sinfulness of this Assertion you will see fully in this Chapter laid open and detected But I shall now proceed to your first Argument against Dipping Say you such an Application of Water in the Administration of Baptism as the Spirit of God in Scripture expresly calls baptizing is lawful and sufficient to the use in Baptism But sprinkling or pouring Water upon the Party baptized without Dipping is by the Spirit of God in divers Scriptures expresly called baptizing Therefore it is lawful and sufficient and Dipping is not necessary Answ
beginning of the Practice of it you hereby contradict what you have said about those Jewish Baptisms which you say were long in use before our Saviour's time and from hence he spoke so little of Infant-Baptism if it were so how was this in the Infancy of Baptism 3. Then was the Ordinance in its Beauty and Primitive Purity indeed in its Virgin Glory and it was soon after the Apostles time corrupted as well as other Truths were We ought to go to the Original Copy to the Primitive or first Institution and Practice Is not Christ's Precept our only Rule and his own Practice our sure and certain Pattern VVere not the Saints to keep the Ordinances and commanded so to do as they were first delivered to them As to the Situation of the River Jordan is a Figment 't is not said he came up from the VVater but that he came up out of the Water therefore had been in it 4. As to what you say that John baptized in Aenon because there was much Water that the word signifies many Waters I have answered that already but take one word or two more here True the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many Waters but not little Rivolets but rather the tumultuousness and raging of the Seas which fully signifies the abundance and confluence of Waters contrary to what you affirm See Rev. 14.2 where you have the same original words so Rev. 19.6 5. And lastly as to your Arguments against re-baptizing I pass them over you might have saved your self that Pains for we as I told you before are as much against re-baptizing as you can be or for any to renounce their true Baptism your Arguments therefore in that are good And now from the whole take two Arguments Arg. 1. If Baptism was ordained to represent the Death Burial and Resurrection of Christ in a lively Figure then Sprinkling cannot be Christ's true Baptism But Baptism was ordained to represent the Death Burial and Resurrection of Christ in a lively Figure therefore Sprinkling cannot be Christ's true Baptism This Argument we have proved to be true in every part of it Arg. 2. If Baptism was appointed to hold forth or represent in a lively Figure the Person 's Death to Sin who is baptized or his present Regeneration not future and his rising again to walk in Newness of Life then Infants cannot be the Subiects thereof But Baptism was appointed to hold forth or represent in a lively Figure the Person 's Death to Sin who is baptized or his present Regeneration not future and his rising again to walk in â—â—wness of Life therefore Infants are not the Subjects thereof 4. There is yet one Proof further to make it yet clearer that Baptism is Immersion Dipping or Plunging and nothing else and that is taken from those typical Baptisms spoken of in the Holy Scripture 1. That of the red Sin wherein the Fathers were buâ—â—ed as it were unto Moses in the Sea and under the Cloud See Pool's Annotations on the Place Others says he more properly think the Apostle uses this term in regard of the great Analogy Betwixt Baptism as it was used the Persons going down into the Waters and being dipped in them and the Israelites going down into the Sea the great Receptable 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 seemed buried in the Water were in that Age when they were baptized 2. The second typical Baptism was that of Noah's Ark See Sir Norton Knatchbul whom I quoted before saith he Noah's Ark and Baptism were both a Type and Figure of the Resurrection not a Sign of the washing away of Sin though so taken metonymically but a particular Signal of the Resurrection of Christ of this again saith he is Baptism a lively and emphatical Figure as also was the Ark of Noah out of which he returned as from a Sepulchre From hence I infer this Argument following Arg. 3. If those typical Baptisms spoken of in the Scriptures signified Immersion or an overwhelming or a Burial then is Sprinkling no true Baptism But those typical Baptisms c. did signify Immersion or an Overwhelming or a Burial therefore Sprinkling is no true Baptism 5. And lastly That Baptism is Dipping or Plunging or a being buried in the Water appears by those metaphorical Baptisms we read of which are two-fold 1 st The Baptism of the Holy Spirit 2 dly The Baptism of Afflictions 1. Saith John Baptist I indeed baptize you with Water but he shall baptize you with the Holy Spirit and Fire Now 't is not the sanctifying Gifts of the Spirit which every godly Person receives that is the Baptism of the Spirit but as the Learned observe the miraculous Effusion of the Holy Spirit like that at Pentecost Acts 1.4 5. shall be baptized The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Casaubon is to dip or plunge c. in which Sense saith he the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost So that the Apostles might seem to have been plunged into it as in a large Fish-Pond 'T is not a Sprinkling of the Spirit that is the Baptism of the Spirit for so doubtless the Apostles had the Spirit before they were said to be baptized with it Oecumenius on Acts 2. saith A Wind filled the whole House that it seemed like a Fish-Pond because it was promised to the Apostles that they should be baptized with the Holy Ghost 2. We read of the Baptism of Afflictions I have a Baptism to be baptized with and how am I straitned till it be accomplished From the literal Signification of the word baptizo immergo plunge under overwhelm great Afflictions come to be called Baptism and signifies as Vossius shews not every light Affliction but like that of David Psal 32.6 he drew me out of deep Waters Hence great Afflictions are called Waves Thy Waves and thy Billows are gone over me Psal 42.7 'T is spoken of Christ's Sufferings who was as it were drowned drenched or overwhelmed in Afflictions and Sufferings every small Affliction is not the Baptism of Afflictions but great and deep Afflictions suffering even unto Blood and Death Pool's Annotations say to be baptized is to be dipped in Water metaphorically to be plunged in Afflictions I shall close this also with another Argument Arg. 4. If those metaphorical Baptisms which we read of in God's Word as the Baptism of the Spirit and of Afflictions and Sufferings are taken from the literal Signification of the Greek word baptizâ— which signifies to dip then Sprinkling is not baptizing but thâ— former is true Ergo Sprinkling is not baptizing CHAP. X. Containing some brief practical Vse of the whole with seasonable Counsel to Parents c. 1. FRom hence I infer that those who have only been sprinkled or