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favours this; that when Paul had received his Sight by Ananias's putting his Hands on him, Ananias said to him, why carrielt thou ? arise and be baptized, and wash away thy Sins calling on the Name of the Lord, and he aroje, or stood up, and was baptized, and received Meat. The learned John Gregory informs us, that the Rites of Baptism, in the primitige Times, were perform'd in Rivers and Fountains, where the Perfons to be bap sized stood up and received that Sacrament ; that therefore it is, that in the Arabic and Syriac Gospels, the word Anada to stand up, is used to signify Baptize; that this Manner of baptizing the antient Church entertained from the Example of our Saviour, who was baptized by John in Jordan. Thus it is more probable the Eunuch was baptized by Philip, and the 3000 mentioned by the same Historian, than that they were all laid upon their Backs under Water with convenient Garments upon them. Abdias in his Apostolical History tells us, that the Apostle James baptized one Josias just before his Martyrdom, by pouring Water on him out of a fagon Pot, to which the Executioner had holpen him at his Request. The fame Manner of baptizing was in Use by the Greek Church, as appears by their still setting their Infants uprighe in a large Bason of Water and pouring the Water on them. By the Apostles and Disciples of this Church, who converted the Pitts and Britons to the Belief of Christianity, were the Rites of it introduced here ; accordingly we are assured the Britons, &c. differed in many Things from the Church of Rome, particularly as to the Time of keeping Eafer, and their Manner of baptize ing. By the Council of Cealchyrh, the English Clergy were forbid to baptize any by pouring Water on their Heads; a plain Intimation, that they were used thus to baptize. I only add, that this is the Manner of baprizing used by the foreign Anabaptists, with this Difference, that the Men and Women whom they Baptize kneel in a praying Posture, and do not stand. The learned de Dieu, indeed, who translated the above mention's History of Christ into Latin, and wrote Notes on it, observed, that it is certainly a doubtful Thing how Christ was baptized ; but the ignorant and unlearned Fathers of the Council of Cealcbyth positively afserted, that John dipped Jesus three times in Jordan, but they do not say, that Jobon laid him on his Back under Water three times. In the History of Naaman, Elisa is reported to have bid him wash in Jordan feven times ; and Naaman is said to have gone down, and dipped himself seven times in Jordan: Can any one think, that he laid himself on his Back under the Water seven times? however, it was the Manner of the Church of Rome, to dip or plunge three times in the Water those whom they baptized. This Manner of Baptism was introduced by Austin the Monk, into England, contrary to the Sense and Judgment of the Britisb Bishops and Clergy ; but this dipping was not laying Men, Women and Children on their Backs under Water with convenient Garments on them, but dipping first one Side of them, secondly the other, and thirdly the Face or Forepart. Thus ran the Rubric of the Manual, according to the Use of Sarum. Mergatur semel, versa facie ad aquilonem, et capite verfits orientem, et iterum mergat femel versa facie ad meridien, et mergat tertio re&ta facie versus aquam. But they had more Knowledge as well as Charity, than to make this Manner of Baptism an effential part of it ; in Case of Necessity, Infants were ordered to be baptised aquam fuper parvulum Spargendo, s'el in aquam mergenda ter vel faltem femel : By

Sprinkling Sprinkling Water on the little One, or dipping him into it three times, or at least once. At our happy Reformation was this Manner of Baptism continued ; thus was the Rubric of the first English Liturgy expressed ; Then tbe Priest shall take the Child in bis Hands, and ask the Name: And naming the Child fall dyppe it in the Water thryle ; Firs, dypping the right Side; Second, the left side; The third tyme, dypping the Face tezsards the Font, and if the Childe be weake it shall suffice to power Water upon it. And lette them not doubte, but, that the Childe so baptiz. ed is lawfully and sufficiently baptized, and ought not to be baptized again in the Church. Compare this now with the following Assertions of the English Anabaptists, The Way and Manner of the dispenfing this Ordinance of Baptism," the Scripture holds out to be dipping, or plunging the whole Body under Water : The right and only Way of gathering Churches, is to bapiize, that is in English to dip, immersion or dipping of the Person in Water is necesary to the dre Administration of the Ordinance of Baptism; and judge, if it be probable, that this is plainly contained in Holy Scripture. The two learned Doctors Bucer and Wiclif spoke the common Sense of Christians when they said, That our Lord Jesus Christ prescribed unto us in his Word the Substance only of the Holy Ministry of his Word and Sacraments, and granted to the Churches, the Ordinance of all other Things which belong to the comely and profitable Adminiftration of them: That it matters not whether the Persons baptized are dipped once or tbrice, or have Water poured on their Heads, but, that we mult do according to the Custom of the Place where we live.


P. S. The two Evangelists, St Matthew and St Luke, tell us, that John the Baptist assured those who came to his Baptism, that he indeed baptized them in Water, but, that Jesus CHRIST who was to come after him, he would baptize them in the Holy Ghost and in Fire, Autos humas baptifei en pneumati bagio kai puridi, now it is certain, that they who were baptised in the Holy Ghost and in Fire, were not laid on their Backs un, der them, but the Holy Ghoff is said to be poured out upon them, and the Fire to light on and fit upon them ; is not this a plain Proof, that these two Evangelists did not use the word Baptize to signifie laying Men on their Backs, or thus dipping them all under Water, but to pour Water upon them. Accordingly, tho? St Matthew expressed the Baptist's Words, 1 baptize you in Water, en budati, St Luke expresses them, 1 baptize you with Water, Ego men budati baptizo bumas. Is it not as natural now to understand the Evangelists as meaning, that they had Water poured on them who were baptized in or with it, as, that the Holy Ghost and Fire were foed or poured on those who were baptized in them?

The English Common-Prayer-Book orders Baptism to be administered by once dipping or pouring Water upon the Persons baptized. But the Puritans, who were afterwards called Presbyterians and Independents, used only pouring on Water or sprinkling, and most commonly the latter. In Opposition to them, not to the Church of England, whose Baptism he never renounced, the learned Mr Joseph Mead observed, (in a Discourse of his to prove, that by Water in Baptism is figured the Holy Spirit, not


In tbe second Edition of tbis Confeffion, tbese words, the Scriptors holds out, and the werd Whole, are emitted,

the Blood of Christ), that there was no such Thing as sprinkling used in Baptism in the Apostles Times, nor many Ages after them, and, tbat iberefore it is no way probable, that sprinkling of the Blood of Christ in S6 Peter should bave any reference to the Laver of Bapti/13.

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N an entertaining * Tra&, lately printed for Edward Cave, I see a Let-

ter directed to you dared Sept. 4, 1739, by Thomas Crosby. The occa. fion of it, it seems, is his being charged with a Miflake in saying, in his History of the English Baptifis, Vol. I. Preface p. 20. that Bugenbagitis succeeded Luther in the Ministry of Wittemberg. "Now Melchior Adams, who wrote the Lives of the German Protestant Divines, which were printed at Meydelberg, by John Georg: Geyder, Printer to the University, 1620, informs us, that Simon Heinsius or Benckius, applied himself to the Study of Divinity, in which he was so successful, that he was chosen Ecclesiastes Wittembergenfis Primarius. Sed cum ingenium male babitaret, & cum adverfa valetudine quotidie fere ipfi confli&tandum eft, Fun&lioni fuæ diffi. culter profuit. Itaque cum, viribus exhaustis, concionandi laborem fubire amplius non poffet, Lutherus, tunc vir triginta trium annorum, diebus Dominicis Evangelia ejus loco pro concione explicavit. Ipfe Heinfius, Anno 1522, poftremum vite fue diem clauft: Cui in Paftoratu fucceffit D. Johannes Bugenhagius, qui 36 ipfos annos ei Ecclefia deinceps præfuit & profuit, ut in ejus vita dicetur. In his Life of Bugenhagius are the following words, Reverso ex Pathmo Luthero, Juffragiis & Academici & Oppidani Senatis [Bugen hagius] Juffectus eft in locum Simonis Benckij : & Pastor Ecclefia Wittembergensis defignatus ; quam Deo juvante, pie & feliciter in magna temporum + varietate annos 36 gubernavit.

In the next Page he tells you, that the Rev. Mr Lesvis of Margate in his History, after the Recital of the mad Rebellion of a frantic People in Germany, says, that this is sufficient to show, that Infant Baptism

had been the Custom and Practice of all the Christian Churches : from the very Beginning.? But it appears by that History, that this inference is not made from the Rebellion of the Boors, who, it is there faid, were suspected to be a mix'd Multitude of Jetos, Pagans, &c. and who did not rise upon a religious Account, but from the first Rise of a Sect at Zuiccaw, 1521, who taught, that they who became their Proselytes were to be admitted into their new Communion anew by Bapa tifm, or renouncing their former Baptism and being baptized again, from whence they had the Name of Anabaptifs, who called themselves Prapbets. But this is no more than had been observed many years before by the learned, candid and conscientious Dr William Wall in his Hiftory of Infant Baptism, first publlmed 1705. That there is no certain Evidence

of any Church or Society of Chriftians who opposed Infant Baptism, . till those in Germany about 1521,' To the fame Purpose the learned

Le Miscellaneous Correspondence. No. I. p. 23. + Adams mentions particularly the Rise of the new Prophets or Anabaptists, who, he says, cum Deo colloquium efe ja&itabant & in mandaris se babere, ut, impiis internecione sceisis, novum instaurent mundum, in quo pii folum viverent & rerum porirentur. Sec Camerarius's Life of Melanelbon. But these and their other Enthusiasms, Mr Bayle observed, are now pretty well worn off among the Anabaptifts abroad, and I hope, were never indulged by any of the English of that Perswafion, cho' there are found Expressions in their Confeßion, 7660, which tajour it in Sourd,

Le Blane affures us, that Baptismus Infantium perpetuo Ecclefie Orthodoxe consensu probatus, -and is secundum perpetuum Ecclefiæ Chriftianæ morem. So the learned Robert Lord Brooke, I could never find, said be, the Beginning and first Rise of this Practice, whereas it is very easy to crack

Herelies to their first rising up and setting foot in the Church. Now, as Dr Courayer has observed in his Answer to Card. Tencin, Toute le monde fait, qu' en matiere de faits une deposition constante & uniforme forme une demonstration. However, 'tis on such Demonstration which Christians have depended, in their owning or receiving the Books of Holy Scripture: Because of their Authority there was never any Doubt in the Church, and as they are commonly received.

Your very knowing and learned Correspondent further observes, that • both Scapula and Stephens-do tell us in their Lexicons, that Baptiza • from Bapto signifies mergo, immergo, &c. that Mr Leigh, in his Critica Sacra, says the native and proper Signification of the Word is to dip into the Water, and also says, fome would have it to signify wabing. I have not Stephen's Lexicon, but in Scapula's I read thus: Battitw mergo, Jeu immergo ut qua tingendi aut abluendi gratia aqua immergimus. ltem, abluo, lato Marci 7. & Luc. ļ1. apud Christianos autem Bantičen de jolenni illo Mysterio initiationis dictum, qua Christo initiamur, nomen suum retinet. Nam baptizare dicimus, Bartíouos & Batticus merfin, lotio, ab. lutio, ipfe immergendi item lavandi feu abluendi actus. Marci 7. where the Evangelist mentions baptizing of Cups, and Pots, and Tables.

Mr Leigh's Words are, · The word Baptize, though it be derived • from Bantu tingo, to dip or plunge into the Water, and signifieth pri• marily such a Kind of washing as is used in Bucs, where Linnen is s plunged and dipt : Yet it is taken more largely for any kind of Washing, • rinking or cleansing, even where there is no dipping at all, as Matr. iii,

11, XX. 22. Mark vii. 4. X. 38. Luke iii. 16. Aits i. 5. xi. 16. i « Cor. x. 2. It is put, I. generally ; for washing, Luke xi. 38. Heb. ix.

10. Mark vii. 4. Bartigortas, they baprized themselves. Christ no • where requireth dipping, but only baptizing ; which word (as Hesychius, Stephanus, Scapula and Budaus, the great Masters of the Greek Tongue, • make good by very many Instances and Allegations out of Classic Wri • ters) importech no more than ablutio or washing, which may be done ļ without dipping. II. Figuratively; to plunge into great Amictions. Matt. 5 XX. 22. Mark x. 38. Luke xii

. 5o. III. The word Baptize is put to sprinkle or wash ones Body facramentally. Matt. iii. 11. IV. It is taken ! for the whole Work and Action of the Sacrament of Baptism as Matt. xxviii, 19.

V. To walh the Conscience spiritually. Matt. iii. 11. Afts i, 6. VI. The native and proper Signification of it is to dip into • Water, or to plunge under Water. Jobn iii. 22, 23. Mart. iii, 16. Afts • viii. 38. But neither of these Places or Texts of Scripture prove this ; the Baptist and Jesus's Disciples might baprise those who came to their Baptism standing in the Water without dipping them. But this great Man informs you, that Erasmus opposed Baptisms fignifying washing. But this is a Blunder owing to his not understanding what Beza faid; $t Mark observes vii. 3. that the Pharisees and all the Jews, except they wash their Hands oft, eat not: And, that when they come from the Market, except they wash, they eat not. The Word here rendered wash is in the Greck baptized ; and so it is in the Latin Vulgate. “But Beza translated it, were washed; and to justify his so doing, he observed in a Note, that Erasmus rightly thus alter'd it, cum de jolenni illa ablatione non agatur cui longa jam confuetudine Ecclefiarum omnium dicata & conlecrata eft Baptismi appellatio. Don't you think now, that this learned Correspondent of yours had not much Reason to pronounce lo peremprorily as he does, that Immersion or Dipping is the very thing of Baptism, not an Accident, but an Effential fo abiolutely necessary, that it cannot be the Act or Ordinance without it? So true is the Observation, that Doubts lie in knowing Breasts.



P. S. Philo-Mag. tells you, that if J. L. another of your Correl pondents, be acquainted with the History of those Times, in which sometimes fick or dying People were baptized by having Water sprink

led or poured on them in their Beds, he can't but know, that the Va. • lidity thereof was much questioned, and it was great!y doubted, if the Virtue, Force and Energy of the Sacrament attended those Aspersions, * &c. and, that it was not fair in him to suppress this.' Buc here is Darkness which may be felt. To what Purpose were they thus baptized in their last Moments, if their being so, signified nothing? But the Occafion of this Blunder seems to have been their being denied Ordination who were thus baptized : The Reason given for which was, that their Faith was not voluntary, but as it were of Constraint. Such were not to be trusted with the Ministry of the Word, who had fewn themselves so far ahamed of the Gospel of Christ, as carelessly to defer their Baptism to such a critical Moment as a dangerous Sickness, when they might have had it fooner, had it not been their own Fault ; especially at a Time when God had set forth the Ministers of the Church lat, as it were, 'appointed unto Death: When they were made a Theatre unto the World, and to Angels and unto Men: When they were treated as Fools for Christ's Sake, as weak and despised : When they both hungered and thirfted, were naked and buffeted, and had no certain dwelling Place. These were 'Trials not to be overcome, but by a hearty Desire to have and enjoy what Chrif has promised, and a sincere Love of what he has commanded; and a strong and vigorous Resolution by any Means to attain to the Refurrection of the Dead. However, there was this Exception to this general Rule, unless his subsequent Faith and Diligence, who was thus baptized in Time of Sicknes, recommended him, or else the Scarcity of Men made it necessary to Ordain him.

• They believed one Baptism for the Remiffion of Sins.

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A VIEW of the L E VANT, &c.

By C. P E RRY, M. D.
F. lio, Pages 524. besides Preface, List of Subscribers, Cuts and Index,
T has long been the Complaint of inconsiderable and unsuccessful Au-
chors, that their Labours have not met with due Encouragement;

Ploravere fuis non refpondere fatoren
Speratum meritis.


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