Baptism, Part 2 · Chapter 4
CHAP. IV. Wherein is made manifeſt, that the Ordained Ceremony of Baptiſme is in this of Infants altered and changed, and another Rite introduced, quite contrary both to the ſignification of the Word, nature of the Ordinance, and manifeſt practice thereof; not only in the Apoſtles time, but many Ages after, as confeſt by Parties themſelves.
The Ceremony of Baptiſme is by dipping.THat the manner and Ceremony of Baptiſme ought to be by dipping or plunging the whole Body under Water, and not by ſprinkling or pouring a little Water on the Face or Head, as hath commonly been uſed, eſpecially ſince the Subjects have been changed from Men to Babes, is thus made good, viz.
Firſt,Firſt, from the ſignification of the word, from the proper and genuine ſignification of the word ſo well agreeing with the ends and uſe of Baptiſme, the Ceremony to the Subſtance, Sign to the thing ſignified.
The word we call Baptiſme, and the Latins Baptiſmus, is no other then the Greek word it ſelf foreign [being ſo retained all along, as Gomarus obſerves in the Latin Church] and in plain Engliſh is nothing elſe but to dip, plunge, or cover all over.
The Truth whereof will more fully appear from our beſt Greek Lexicons, and by the obſervation of our moſt eminent Criticks.
Scapula and Stephens, Scapula & Steph.two as great Maſters of the Greek Tongue as we have any, (and alſo great defenders of Infants Baptiſme) do tell us in their Lexicons, that foreign, from foreign ſignifies m…rgo, imergo, ſubmergo, obrue, item tingo, quod fit immergendo, inficere, imbuere, viz. To dip, plunge, overwhelme, put under, cover over, to die in Colour, which is done by plunging.
Grotius Grotius.tells us, it ſignifies to dip over Head and Ears.
Paſor, Paſoran Immerſion, Dipping, or Submerſion.
Voſſius, Voſſius.that it implyeth a waſhing the whole body.
Mincaus Mincaeusin his Dictionary, That foreign is in the Latin Baptiſmus, in the Dutch Doopſel or Doopen, …ngliſh Baptiſme or Baptime, viz. to Dive or Duc… in Water, and the ſame w…th the Hebrew foreign to dip.
Leigh, Leigh.in his Critica Sacra, ſaith, its native and proper ſignification is to dip into Water, or to plunge under Water, for which he Cites theſe Scriptures, where ſo uſed, viz. Mat. 3.6. Acts 8.38. And that it is taken from a Dyers Fat, and imports a Dying, or giving a freſh Colour, and not a bare waſhing only, Rev. 19.13. And for which he quotes Caſaubon, Bucan, Bullinger, Zanchy, Spanhemius. He ſaith withall, That Beza and ſome others will have it ſignifie waſhing, and which ſence Eraſmus oppoſed, affirming, that it was my otherwiſe ſo, then by Conſequence; for the proper ſignification was ſuch a dipping or plunging, as Dyers uſe for Dying of Clothes.
Mr. Daniel Rogers in his Treatiſe of Sacraments, 1. P. C. 8. P. 177. ſaith,Mr. Dan. Rogers. That the Miniſter is to dip in Water, as the meeteſt Act, the word foreign notes it; for the Greeks wanted not other words to expreſs any other Act beſides dipping if the Inſtitution could bear it. What reſemblance of the Burial or Reſurrection of Chriſt is in ſprinkling? All Antiquity and Scripture, ſaith he, confirm that way.
Dr. Taylor in his Rule of Conſc. Lib. 3. Ch. 4.Dr. Tayl If you would attend to the proper ſignification of the word, Baptiſme ſignifies plunging in Water, or dipping with waſhing.
Mr. Joſeph Mede in his Diatribe on Titus 3.2. ſaith,M. Mede That there was no ſuch thing as Sprinkling or Rantiſme uſed in Baptiſme in the Apostles dayes; nor many ages after them.
I might add many more,Dr. Ham but ſhall conclude with that obſervable Remark that Dr. Hammond gives us hereon in his Annotations, viz. upon Jo. 13.10. Telling us, That foreign ſignifies an Immerſion, or waſ…ing the whole Body, and which anſwereth to the Hebrew word foreign uſed for dipping in the Old Teſtament: And therefore upon Mat. 3.1. tells us, That John Baptized in a River, viz. Jordan, Mark. 1.5. in a confluen… of much Wuter, as Aenon, Joh. 3.23. Becauſe it is added, there was much Water, upon which account he ſaith That as the Greeks called the Lakes where they uſed to waſh foreign ſo the Ancients called their Baptiſterio…s or the Veſſels containing their Baptiſm… Water, Columbethras, viz. ſwmiming … diving places, being made very large wit… partitions for Men and Women. And upon Mark 7.4. tells us, That the Waſhing or Baptizing of Cups, Veſſels, Bed…, &c. was no other then a putting them i… to the Water all over, rinſing them.
I have carefully examined all the places in the Old Teſtament, where the word Dipping or Baptizing is me… tioned, and do find it is expreſſed by the Hebrew word foreign as Mincaeus and Dr. Hamond obſerves, and which always ſignifies to dip, (the word rendred waſhing being by another word) as the following Scriptures will inform you, Gen. 37.31. Exod. 12.22. Lev. 4.6, 17.14.6.16.51. Lev. 9 9. Deut. 33.24. Joh. 3.5. Num. 16.18. 2 King. 5.14. which are all the places I can find the word uſed in, in the Old Teſtament.
The word generally uſed for waſhing in the Hebrew is foreign which ſignifies ſuch a waſhing as taketh away filth from perſons or things, by ſwilling, rinſing or rubbing, as Buxtorfius and Leigh, and which anſwereth to all the three words for waſhing that we meet with in the Greek, viz. foreign a waſhing of the Body, foreign the Hands, and foreign Clothes, as Stephens ſaith in his Theſaurus, which word you find in very many places in the Old Teſtament, as Exod. 30.19, 20. Exod. 25. Lev. 14.8, 9.16.24. &c. which ſignification and ſence of the word is emphatically confirmed to us by the ſeveral Metaphors uſed by the Holy Spirit in Scripture in alluſion hereto, viz. for Perſons to be plunged into great ſufferings, they are ſaid to be Baptized therein, Mark 10.38. And ſo for perſons that were indued with great meaſures of the Spirit, they are ſaid to be Baptized therewith, Acts. 1.5. The Children of Iſrael being incompaſſed with the Cloud over their Head, and the divided Sea on both ſides were ſaid to be Baptized in the Cloud and Sea, 1 Cor 10. And Baptized perſons are ſaid to be de…d and buried, in alluſion to putting men into the Earth, and covering them therewith, none of which can hold good by ſprinkling.
2. From the Scripture practice.Secondly, It appears to be ſo from the practice and uſage we find hereof in Scripture, and the opinion of the learned upon it.
Firſt, in the Story of Chriſts Baptiſme we read, Mat. 3.5.Mat. 3.5 That Jeſus came from Galilee to Jordan unto John to be Baptized of him, and Ver. 16. And when he was Baptized he went up ſtraight way out of the Water.
C jetan.The learned Cajetan upon the place, ſaith Christ aſcended out of the Water; therefore Chriſt was Baptized by John, not by ſprinkling, or by pouring Water upon him, but by Immerſion, that is, by dipping or plunging in the Water,
A ſecond Scripture conſiderable is that of Joh, 3.23.John 3.23. And John was Baptizing in Aenon near Salim. (and the Reaſon why he pitcht upon this place, is given) becauſe there was much Water there.
PiſcatorPiſcator. upon the place ſayes foreign ſignifies many Rivers, as foreign in the Singular number ſignifies the River of Jordan; this, ſaith he, is mentioned to ſignifie the Ceremony of Baptiſme which John uſed in dipping or plunging the whole Body of Man ſtanding in the River, whence ſaith, Chriſt being Baptized by John in Jordan, is ſaid to aſcend out of the Water.
Calvin Calvin.upon theſe words, ſaith, That from this place you may gather, that John and Chriſt adminiſtred Baptiſme by plunging the whole body into the Water.
A Third Scripture worthy our notice,Acts 2.36. is Acts 8.36, 38. As they went on their way, they came unto a certain Water, and the Eunuch ſaid, ſee here is Water, and they went both 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.
Calvin Calvin.ſaith, We ſee what faſhion the Ancients had to administer Baptiſme; 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.
A Fourth Scripture we ſhall mention, is Rom, 6.4.Rom. 6.4 Buried with him in Baptiſme, where the Apoſtle elegantly alludes to the Ceremony of Baptizing in our death, and Reſurrection with Chriſt.
Cajetan Cajetan.upon the place. ſaith, Thus we are Buried with him by Baptiſme into death: By our Burying he declares our Death from the Ceremony of Baptiſme; becauſe he who is Baptized is put under the Water, and by this carries a ſimilitude of him that is Buried, who is put under the Earth Now becauſe none are Buried but dead men, from this very thing that we are Buried in Baptiſme, we are aſſimulated to Christ buried, or when he was Buried.
Tilenus Tilenus.in his diſputation, P. 886, 889, 890. A learned Proteſtant Writer gives a moſt remarkable Teſtimony in the Caſe: Baptiſme, ſaith he, i… the firſt Sacrament of the New Teſtament inſtituted by Chriſt in which with a moſt Pat and Exact Analogy between the Sign and the thing ſignified, thoſe that are in Covenant are by the Miniſter waſhed in Water. The outward Rite in Baptiſme is Three old, 1. Immerſion into the Water; 2. Abiding under the Water; 3. Reſurrection out of the Water: The form of Baptiſme, viz. Internal and Eſſential, is no other then the Analogical proportion which the ſigns keep with the things ſignified thereby: For the properties of the Water in waſhing away the defilements of the Body, do in a moſt ſuitable ſimilitude ſet forth the efficacy of Chriſts Blood in blotting out of ſins; ſo dipping into the Water doth in a moſt lively ſimilitude ſet forth the mortification of the old man; and riſing out of the Water, the Vivication of the new, The ſame plunging into the Water holds forth to us that horrible Gulfe of Divine Justice, in which Chriſt for our ſins ſake (which he took upon him) was for a while in a manner ſwallowed up. Abiding under the Water, how little a while ſoever, denotes his deſcent into Hell, even the very deepeſt of lifeleſneſs, while lying in the ſealed and guarded Sepulchre, he was accounted as one dead: Riſing out of the Water, holds out to us a lively ſimilitude of that Conqueſt which this dead man g…t ever Death, which he vanquiſhed in his own Den, (as it were) that is, the Grave. In like manner therefore (ſaith he) it is meet, that we being Baptized into his Death, and buried with him, ſhould riſe alſo with him, and ſo go on in a new Life, Rom. 6.3, 4. Col. 2.12.
Biſh. JewBiſhop Jewel in his Apology, P. 308. Brings the Council of Wormes, determining the manner of Baptiſme, viz. That the dipping into the Water is the going down into Hell, (or the Grave) and that the coming out of the Water, is the Reſurrection.
And moſt remarkable is the Teſtimony that Mr. Baxter himſelf gives to this Truth,Mr. Bax. wherein he alſo owns the changing of the Ceremony in his third Argument againſt Mr. Blake, in theſe words, viz.
Quoadmodum, To the manner ſaith he, it is commonly confeſſed by us to the Anabaptiſts, (as our Commentators declare) that in the Apoſtles time the Baptized were dipped over head in Water; and that this ſignifieth their profeſſion both of believing the Burial and Reſurrection of Chriſt, and of their own preſent renouncing the World and Fleſh, or dying to ſin, and living to Chriſt, or riſing again to newneſs of Life. or being buried and riſen again with Chriſt, as the Apostle expoundeth in the forecited Texts of Col. 2. & Rom. 6. And though, ſaith he, we have thought it lawfull to diſuſe the manner of dipping, and to uſe leſs Water; yet we preſume not to change the uſe and ſignification of it: So then he that ſignally profeſſeth to die, and riſe again in Baptiſme with Chriſt, doth ſignally profeſs ſaving Faith and Repentance; but this do all they that are baptized according to the Apoſtles practice. Thirdly, from the uſe of the Ancients, and the confeſt Change thereof, ſince this Rite of dipping in Baptiſme is confirmed.
Daille Daille.on the Fathers 2d. Book, P. 148. ſaith, That it was a Cuſtom heretofore in the Ancient Church, to plunge thoſe they baptized over Head and Ears in the Water, as ſaith he, Tertullian in his Third Book de Cor. Mil. Cyprian in his 7. Ep. P. 211. Epiphanius Pan. 30. P. 128. and others teſtifie. And this, ſaith he, is still the practiſe both of the Greek and the Ruſſian Church at this day, as Caſſander de Bapt. P. 193. And yet, ſaith he, notwithſtanding this Cuſtom, which is both ſo Ancient and ſo univerſal, is now aboliſhed by the Church of Rome; and this is the reaſon (ſaith he) That the Muſcovites ſay, that the Latines are not rightly and duly Baptized; becauſe they are wont not to uſe this Ancient Ceremony in their Baptiſme.
Walfrid Strabo.Walfridus Strabo de Reb. Eccleſ. Tells us, that we muſt know, at the firſt Believers were Baptized ſimply in Floods and Fountains.
Mr. Fox Mr. Fox.tells us in his Acts and Monuments, Part. 1. P. 138. out of Fabian Cap. 119, 120. That Auſtin and Paulinus did in the 7th. Century Baptize here in England great multitudes in the River Trent, and the River Swol; where note by the way, ſaith Mr. Fox, it followed there was no uſe of Fonts. The like alſo as you'l here after find, Germainus and Lupus the two French Evangeliſts, did in the fifth Century Baptize multitudes in the River Allin near Cheſter.
Hierem. Pa. Con.Hieremias Patr. of Conſtantinople ad Thelo. Wit…bergenſes Resp. 11. C. 4. ſaith, The Ancients Baptized not by sprinkling the Baptized with Water with their hands, but by Immerſion, following the Evangeliſt, who came up out of the VVater; therefore did he deſcend, which muſt needs be Immerſion, and not Aſperſion.
Zepperus Zepperusde Sacramentis, from the Annotation and Etymology of the word it doth appear what was of old the Cuſtom of adminiſtring Baptiſme, which though we have changed into rantiſing or ſprinkling.
Dr. Taylor in his Rule of Conſcience, Dr. Tayl.B. 3. C. 4. P. 644, 645. The Ancient Church did not in their Baptiſme ſprinkle VVater with their Hand, but did Immerge; and therefore we find in the Records of the Church, That the Perſons to be Baptized were quite naked, as it is to be ſeen in many places, particularly in the Mystagogy Chat. of St. Cyril, and many others, (as you have before in the ſecond Chapter of this Part from Voſſius P. 133.)
And this of Immerſion was of ſo ſacred an account in their eſteem, that they did not eſteem it lawfull to receive him into the Clergy, who had been only ſprinkled in Baptiſme as the Epiſtle of Cornelius to Fabianus of Antioch, Euſeb. lib. 6. c. 43. It is not lawfull that he who is ſprinkled in his Bed by reaſon of ſickneſs, ſhould be admitted to Holy Orders, doubting whether ſuch a ſprinkling ſhould be called Baptiſme.
And therefore Magnus in his Epistle queſtions, whether they are to be eſteemed right Chriſtians, who are only ſprinkled, and not dipt in VVater.
And that Chryſoſtome ſaith, That the old man is buried and drowned in the Immerſion under VVater; and when the Baptized Perſon is afterwards raiſed up from the VVater, it repreſents the Reſurrection of the new man to newneſs of life.
And therefore concludes, that the contrary Cuſtom being not only againſt Eccleſiaſtical Law, but againſt the Analogy and Myſtical ſignification of the Sacrament, is not to be complyed with.
Marq. of VVorceſtThe Church of Rome confeſſeth by a Learned Pen, the Marques of Worceſter in his Certam Relig. That ſhe changed dipping the Party Baptized over Head and Ears into ſprinkling upon the Face.
Until the Th…rd Century we find not any that upon any conſideration did admit of ſprinkling. The firſt we meet with is Cyprian, in his Epiſtle to Magnus, What Clinical Baptiſme.Lib. 4. Ep. 7. where he pleads for the Baptizing of the ſick by ſprinkling, and not by dipping or pouring, called the Clinical Baptiſme, Magdib. Cen. 3. Ch. 6. P. 126. As alſo for the ſprinkling of new Converted Priſoners in the Priſon Houſe: And which by degrees afterwards they brought in uſe for ſick Children alſo, and then afterwards all Children.
Aquinas, Scotus, and others of the Schoolmen conclude, that dipping is moſt agreeable to the Inſtitution; but admit that in caſe of neceſſity, viz. when either many are to be baptized, ſcarcity of VVater, or ſickneſs, and weakneſs, they may sprinkle. Voſſius, P. 38.
All which Arguments from the Genuine Sence of the Word, Nature of the Ordinance, Uſuage of the Ancients, were excellently inculcated by the learned Dr. Tillotſon, in a Sermon Preached at his Lecture in Michaels Cornhill London, April 15. 1673. from Rom. 6 4. Therefore we are buryed with him by Baptiſme into Death, proving from thence, That Dipping or plunging was the proper Ceremony and Rite in the Ordinance; and how naturally Arguments did ariſe from that Sign in Baptiſme, to inforce Holineſs and Mortification the thing ſignified thereby.
Object. But the word foreign, which you ſo much ſtand upon, ſignifies if not to ſprinkle, yet not only to dip and overwhelme, but alſo to waſh, as Mark 7.4. The waſhing of Hands, Cups, Pots, Veſſels, Beds, and Tables, which we hope you will grant may be done without dipping or plunging in Water.
Anſw. That Baptiſme in a ſence is waſhing I no ways doubt; for you cannot dip a thing, but you may be ſaid to waſh it; therefore in alluſion hereto, 'tis ſaid, Acts 22. Ariſe and be bapzed, and waſh away thy ſins, and Tit. 3. The waſhing of Regeneration, and Heb. 10. Bodies waſhed with pure VVater. And ſo in dipping of Clothes they waſh them. And ſo here by dipping of unclean Hands, Pots, Cups, Veſſels and Beds; for Tables are not there, the word being foreign, which as in your Margent ſignifies a Bed, but never a Table, [as a Learned Critick obſerves] they are alſo waſhed.
Object. But Hands, Cups Veſſels and Beds may be waſhed, though not dipt.
Anſw. It is true they may (though not from this Scripture, the word being foreign) for though all dipping is waſhing, yet all waſhing is not dipping in a proper ſence, (for Water ſprinkled or poured upon a thing, may be ſo called in an improper ſence) though it is a very unuſual thing ſo to deal with unclean Hands, Beds or Veſſels: And I preſume you will account her but a Slut, and give her no thanks for her pains, that having unclean Hands, Veſſels, Beds, or Clothes to waſh, doth only ſprinkle or pour a little water upon them, as though that would ſerve the turn; and doth not our familiar experience tell us, that to dip our dirty hands in Water, rinſing them, is the moſt effectual way to waſh them, and that ſprinkling or pouring a little water will not do the buſineſs. Therefore are we to take waſhing here in this 7. Mark 4. to be dipping in a proper ſence as the word imports, and as moſt agreeable to known Cuſtom and Uſe, for neither the word foreign to waſh, nor foreign to pour, foreign to ſprinkle, are ever taken to dip or baptize; nor is the word foreign ſimply taken for waſhing, by pouring or ſprinkling that I can find.
The divers waſhings mentioned Heb. 9.10. may well be explained from Lev. 1.9, 13. & 6.27, 28. & 15.6. Exod. 30.19. to be ſuch as was done by baptizing in water, not ſprinkling with, or pouring water upon.
And in the 2 Kings 5.10. the Prophet bids Naaman go and waſh in Jordain ſeven times, and accordingly Ver. 14. 'tis ſaid in obedience hereto, and in explanation of that kind of waſhing the Prophet intended, he went and Baptized himſelf ſeven times in Jordain.
Therefore for any to ſhun the proper true Genuine ſence, and build a practiſe upon an uncouth, indirect, unuſual, and at beſt an Allegorical ſence, is no other then as the Proverb is, To leave the Kings High way, and to take Hedge and Ditch
And beſides, if you will follow the Alluſion, do you not waſh all that is unclean, whether of Hands, Cup, Veſſel, or Bed; but the whole man is all unclean, every Member, and every Part; therefore all and every Part ought to be waſhed, and not the Head and Face only, as you expect to have all your ſins waſhed away, and every Member cleanſed by Faith in Chriſts Blood; As well as in this Figure, to repreſent that as every Member hath lived to ſin, ſhould here alſo die, be buried, raiſed and quickned ſpiritually with Chriſt, in firm aſſurance of Chriſts Reſurrection, and confident expectation of the whole mans being to be raiſed and glorified in the Reſurrection of the Juſt. And to which purpoſe we have Dr. Goodwin,M. Good. in his ſupport of faith, P. 54. very excellently, viz. That the eminent thing ſignified and repreſented in Baptiſme, is not ſimply the blood of Chriſt, as it waſheth us from our ſins; but there is a farther repreſentation therein of Chriſts Death, Burial and Reſurrection in the Baptized, being firſt buried under water, and then riſing out of it, and this is not in a bare conformity to Chriſt, but in a repreſentation of a Communion with Chriſt in that his Death and Reſurrection▪ Therefore it is ſaid, (We are buried with him in Baptiſme) and whrein we are riſen with him, &c. And moreover, here it is that the anſwer of a good Conſcience, which is made the inward effect of this Ordinance of Baptiſme, 1 Pet. 3.21. Is there alſo attributed to Chriſts Reſurrection, as the thing ſignified and repreſented in Baptiſme, and as the cauſe of that anſwer of a good Conſcience, even Baptiſme doth now alſo ſave us, &c.
As for the Cavils of unſeemlineſs and hazarding of health to the weak,; they are as the fruits of Carnal wiſdom, unbelief, and ſhunning the Croſs, ſo no other then to reproach the wiſdom of Chriſt, that ſo ordained, and himſelf ſo practiſed, telling us that (however the world may call it undecent) that it is a comely thing therein to follow him in the fulfilling of Righteouſ…eſs. And as for that of unſeemlineſs they that have or ſhall ſee the decency of the Practiſe, will ſufficiently vindicate it from ſuch a Calumney, and be able to convince Mr. Baxter, or any other Cavilers of their unchriſtian ſlanders of that kind (already touched.) And for hazard of Health to the Weak, the Conſtant, Known Experience doth amply refute that vain Imagination and Suggeſtion.