Christianismus redivivus Christndom both un-christ'ned and new-christ'ned, or, that good old way of dipping and in-churching of men and women after faith and repentance professed, commonly (but not properly) called Anabaptism, vindicated ... : in five or six several systems containing a general answer ... : not onely a publick disputation for infant baptism managed by many ministers before thousands of people against this author ... : but also Mr. Baxters Scripture proofs are proved Scriptureless ... / by Samuel Fisher ...

Baptist.

I rejoice much to see you renounce that implicit faith, whereby you have for∣merly lived, it may be more upon the mouth of Calvin, Vrsin, Austin, and o∣ther Authors, then on the mouth of Peter and Paul, or the mouth of Christ him∣self in his word; neither do I urge any thing out of these Authors to be taken up∣on trust without trial, yet prove what they say however in this point, and hold it fast too, if by the word you find it to be good.

I come therefore to consider that which first occasioned all this discourse, and to see if such a matter as a death, burial and resurection of Christ, be not here expres∣sed, or at least implyed, neither of which yet is granted by Mr. Cook or Mr. Blake as things to which true baptism is to bear some resemblance, and here let me tell you though you and the rest are engaged to make the best of your rantism, now

you see it questioned, and have begun in the face of the world to defend it, will sooth men up, and tell them there is none but the Anabaptists gather that there must be a representation of death, burial and resurrection from those places, and such like, yet we are not alone in our assertions even from those places, that these are to be resembled: for some that wrote impartially upon the places, Rom. 6. Col. 2. even of your own way before the matter came so much in question, have shewed their sense therof to be the same with ours, as concerning the representation of all these; witnesse one Mr. Thomas Wilson, who in an exposition of his upon Rom. 6. declares from the 3 and 4 verses thereof in this manner.

That baptism is a pledge of our sanctification in all the parts of it thus, the death of sin (saith he) is effectually represented by the water cast on us at our bap∣tism (though by his favor, who was I perceive of Mr. Cooks conceit that infu∣sion might serve turn, not half so effectually as by the water overwhelming us) the burial of sin by our being under the water, and by our comming out of the water our arising out of our sins to a better life through the power of the holy spirit applying Christs death and burial for the beating down of our corrupt na∣ture, and his Resurrection for our quickening to godlinesse of living.

Thus he, Neither is he alone in this sense upon these places, but most, if not all modern writers, that do purposely, or but occasionally touch upon these places, as Calvin, Vrsin, Paraeus, Tilenus, Zanky, &c. do fully agree with him in this particular, viz. that the lively resemblance of Christs death, burial and re∣surrection, and of ours with him, that is to be held forth in the administration of Baptism, is among other things signified in those Scriptures, and do with him ex∣pound the words baptized in his death, buried with him in baptism into death, wherein yee are also risen with him &c. not of the things signified only, viz. our Mortification of sin and rising to holinesse in a way of likeness to Christs death and resurrection, but also of the o••tward right and form of administration of the sign it self, to be done in a way of likenesse to them both, so that we by that (as by an image or lively resemblance) may not only be kept in a lively remem∣brance of the matter of them, but may bear the manner of those matters also in our minds.

Thus Calvin l. 4. c. 15. s. 5. Alterum fructum affert baptismus qui nostram in Christo Mortificationem ostendit, &c. id est, another fruit of baptism is this, it sets forth our death to sin in Christ and our new life in him, fitly, as the Gos∣spel saith Rom. 6.3. we are baptized into his death, and buried with him in bap∣tism into death that we might walk in a new life.

By which words he doth exhort us to an imitation of him, as if he should say we are admonished by baptism, that by a resemblance of Christs death, we should dy to our lusts, and by the example of his resurrection, we should rise to righteousness &c.

Also l. 4. c. 16. s. 16. speaking against such as say (no more then truth though) Baptismum esse sepulturam, in quam nulli nisi jam mortui tradendi sunt, id est, That Baptism is a form or way of burial with which none, but such as are i. e. ap∣pear to be already dead to sin, or to have repented from their dead works are to be buried.

And that he might vindicate infants who yet in infancy cannot dy to sin, or re∣pent from dead works, tells us (but believe him who will in that.)

Nos jam ante Mortuos per baptismum sepeliri, id est, That persons are to be buried in baptism, before they be dead, before they repent, or appear to have died to sin, and to prove that, he cotes this very place Rom 6.4. which the scripture (saith he) Deserte reclamet, nos ea conditione in mortem sepeli∣ri, ut emoriamur ac mortificationem istam exinde meditemur, i. e. very e∣legantly proclaims the contrary, namely, that we are buried in baptism in∣to death, on this very condition, that we may die to sin, and may even by

that outward visible burial we have in baptism be minded of the duty of morti∣fication.

Which Exposition is the truth, yet not the whole truth, nor yet so much as serves the turn Mr. Calvin brings it for: tis true we are baptized into death, or buried in baptism in token that we must, and on this condition that we shall dy to sin, yet not only so, but also in token, and on condition that we are dead in a measure, or have repented already; nor doth it follow because we are buried in baptism, that we may, and in token that we must die more, and more to sin, that therefore we are to be buried in baptism before we die to sin, for we are to re∣pent before baptism and after it also.

But however the truth that is in it is enough to serve our turn at present, i. e. to prove his Judgement and ours to jump together, as to the true intent and mean∣ing of those phrases in the text, viz. buried with him in baptism into death, which both hee and we take to expresse the outward rite of baptism, and that that outward rite be performed answerably to the name here given it in manner and form of a burial, which cannot be without submersion, and this too in token, and as a resemblance of our death to sin and burial with Christ, the signatum or thing signifyed and resembled, which whether it go before or come with or after the sign is not material.

And though Mr. Calvin and we are twain and cannot agree whether we are to be baptized, i. e. buried in baptism before we are dead to sin or after, yet herein we meet in one with all other Expositors on this place so far as I find (Mr Cook and Mr. Blake only excepted) viz. that whether Mortui or Morituri we ought to be buried in baptism according to this place, not spiritually only, for that is the inward thing signifyed into which, i. e. in token and resemblance of which we are outwardly buried, but visibly and representatively also in the cere∣mony.

Much what to the same purpose speaks Calvin again about three or four pages after, 'where coting both the places we are now in hand with, viz. Romans 6.4. Col. 2.12▪ He Expounds the words buried with Christ in baptism of the verity of the outward rite it self, representing and betokening the spiritual death to sinne that ought to follow it.

Paraeus also upon Vrsin p. 375. speaking how baptism is a token not only of remission of sin, but regeneration also, which he makes so synonimous with our death and burial with Christ that he cotes these these two places Rom. 6.4, Col. 2.12. to prove regeneration to be signifyed in it, (for we are said (saith he) to dy and to be buryed with Christ in baptism) gives this as one reason why we are said to be regenerated that is, in his sence, dead and buried with Christ in baptism, because of the likenesse that is between baptism and those things: so that he al∣so takes the phrase buried with Christ in that place to sound forth Sepelitionem externam internae simulacrum, that external act of being buried in water by bap∣tism, that is the lively embleme of the internal.

Zanchy also upon Col. 2.12. writes thus viz. Regenerationis duae sunt par∣tes &c. of Regeneration there are two parts Mortification and vivification, that is called burial with Christ, this resurrection with Christ, the sacrament of both these is baptism, in which we are overwhelmed or buried, and after that do come forth and rise again; it may be said truly but sacramentally of all that are bapti∣zed that they are buried with Christ and raised with him, yet really only of such as have true faith.

Now I appeal to all men whether he do not here expound Paul in the words buried with him in baptism and therein risen with him as speaking of the out∣ward rite of baptism whereby the spiritual death and resurrection is resembled, yea and so lively resembled that even such as have no more then the bare outward sign of water in baptism without the thing signifyed may be said, though Sacra∣mentally,

i. e, and analogically and in respect of neer resemblance yet truly to be buried and raised with Christ, this cannot be said of them that are but rantized onely, for if in respect of any Mortification and vivification they may be de∣nominated buried and raised with Christ, yet that outward rite and ceremony cannot of it self denominate them so much as Sacramentally buried and raised with Christ, for there is not so much as any likenesse of such things in it, but he that hath the true outward rite of baptism, i. e. dipping dispensed to him may be truly said to be buried and raised with Christ, though he have no more, for he hath the same visible overwhelming, and burying in water and raising again in baptism, which in the bare ordinance of baptism Christ himself had.

Bucan also that famous professor of Theology though he were so far benighted, by being no doubt accustomed to sprinkling, that he saw not the difference that is between it and dipping so far, but that he supposed one might serve as well as the other, yet cotes this sixt of the Rom. 3. and 4. to prove the Analogy that is be∣tween the sign and the thing signifyed in baptism in his 24 question in page 668. quae est analogia & convenientia signi et rei signatae in Baptismo? optima, &c. saith he. What is that Analogy and Agreement which is between the sign and the thing signifyed in baptism? Most apt, forasmuch as in the same Manner as the water washes the body, and clenses it from bodily impurities, so the blood of Christ by its merits washes away our sins and spiritual impurities, and his spirit sanctifyes us. Moreover that immersion into water or aspersion doth most clearly denote Rantismon the sprinkling of the blood of Christ in order to re∣mission of Sins, and imputation of righteousnesse; but the abode (Quantumvis Momentanea, quantula cunque saith Tilenus) though never so small (so that both these confute Mr Cooks fancy of a necessity of 3 daies abode under water; if we will have Christs burial represented) lively denotes the death & burial of our corruption by vertue of the death & burial of Christ, that is, the mortification of the old man, but the rising out of the water doth most anal••gically as it were object unto our eyes the resurrection of the new man or our vivification, and newnesse of life and al∣so our resurrection at the last day:

See how this man, saving that he shuffles in aspersion and immersion as nothing differing, doth own immersion into water, abode under it, rising out of it as the most admirable way of analogy to signifie and resemble what ever was to be re∣sembled in baptism; again in his 53 question p. 692. he quotes Rom. 6.4. say∣ing with allusion to that Scripture that Predicatione sacramentali we are said in baptism to die, to be buried, to be raised with Christ, and that baptism con∣firmes our faith in these things, because it doth pingere mortem &c. plainly paint out the death, burial and resurrection of Christ, and therein is documentum &c. a certain lesson of our renovation, and resurrection.

Now the reason of all such sacramentall locution, whereby the things signified are said to be done in the outward sign, is (saith Paraeus) analogia signi et rei sig∣natae, tale enim quiddam est res significata in suo genere, quale quiddam est signum in suo genere &c.

The likenesse that is between the outward sign and the thing signified, for such as the thing signified is in its kind, just such a thing the sign is in its kind for as the water washes away the filth of the flesh, so Christs blood our sinnes, and in such a manner as the sign is outwardly dispensed, so inwardly the thing signifi∣ed, as the minister acts without, so God within &c.

As therefore God within by the power of Christs death and resurrection mor∣tifies, buries to sin, and raises us to righteousnesse, so must not the administrator without semblably bury the person in water in baptism unto death and raise him a∣gain unto life? or in token of his resurrection to a new life? if not where is then the analogie? and if no analogie why are we said sacramentally in baptism to be buri∣ed, and raised? sith the cause of all such sacramental locution is because the sacra∣ments

are (as Austin saies) pictures of the things signified in them? or is aspersion an action as answerable to a burial and resurrection, and painting it out as lively as submersion and emersion do? hic murus ahaeneus esto,

This I know (as sorry a shift as it is) must be your most inmost shelter, when all is done for it can never be with any colour of reason, nor is it by any reasonable men, that I know, save Mr. Cook and Mr. Blake, denied but that baptism must exinstituto, according to the word, yea that word Rom. 6, Col. 2. bear analo∣gy to, and the image of the thing signified, yea and that very thing of all the rest, which are represented therein viz. a death, burial and resurrection by being under water, and brought out of it again, though by all that sprinkle tis most heedlessely thought, and therefore as senselessely taught that rantism, i. e. as∣persion sets forth those to the life, as much as baptism i. e. immersion or overwhel∣ming.

Among the rest that write of baptism with any allusion to those Scriptures we are yet in hand with, what learned Tilenus saith is worth your animadversion, I confesse the man, though in his judgement he seem clear for our manner of bapti∣zing by immersion, submersion, and emersion, as that which was the onely primitive action, and institution, yet is so far benighted by the mist and black vail of implicit faith which hath covered all Christendom, as to suppose that as∣persion may now serve the turn, and that for sundry reasons some of which are appa∣rently false, and never a one of them worth a straw, which ile repeat and answer as I go; for saith he Ritus in baptismo est triplex, immersio in aquam, mora sub aquâ, et emersio ex aquâ, quam vis autem immersio usitatior olim fuerit presertim in Judea, &c.

The outward ceremony to be used in baptism is threefold, dipping into the wa∣ter, abode under the water, and rising out of the water, but howbeit this im∣mersion was the usual way in former times, especially in Judea, and other warmer Countries, rather then aspersion [where note that he grants (and who does not but Mr. Cook, Mr. Baxter, and Mr. Blake, that having once denied it do stre∣nuously resist it?) that the primitive way in Iudea, and those Regions was totall dipping;] yet (saith he) the circumstance pertaines not to the substance of bap∣tism, [which is false, for I have proved that to be no baptism that is but sprink∣ling.]

Secondly, and sith the analogy of the Sacrament may be held out no lesse in aspersion, then immersion [which is as false and fond a fantasm as the other, for sprinkling hath no more likenesse in it to a death, a burial and a resurrection (which though Mr. Cook and Mr. Blake deny it, yet Tilenus himself abundant∣ly pleads, as I shall shew, and that ex instituto from these Scriptures Rom. 6. Col. 2. ought to be represented in baptism) then it hath likenesse to immersion, submersion, and emersion, and thats not so much, as is between an apple and a nut.]

Thirdly, and sith in legall purifications sufficiebant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sprinklings did suffice [which if they did, it was be cause these sprinklings with blood of the sacra∣fices, which were as well on the mercy seat as on the people in token of onenesse or atonement between God and them, were instituted directly, and solely to point out the spiritual sprinkling of Christs blood on the mercy seat in heaven, and on us here on earth in token of atonement, which is not the thing onely, mainly, o∣riginally, or immediately signified, neither so as that it onely is to be remembred and resembled in baptism, but the truth of the death, burial and resurrection of Christ, as the root whence all the other flows, and therefore that reason, though true, yet is nothing to the purpose.]

Fourthly, sith immersion [quoth he] may indanger the health, specially of such tender infants as are wont to be baptized now a daies, [which shewes that of old such were not baptized, and that Christ never instituted this ordinance for infants, who cannot bear the dispensation of it to them, as it should be by right, without

danger of death, but must of necessity, and in charity, and in humane prudence taking upon it to correct the divine wisdome of Christ, and modle his ordinances more to their own ease, have another thing i. e. Rantism universally dispensed to them instead of it.]

Fiftly, sith both these rites viz. sprinkling and dipping are expressed by the name of baptism Mat. 3.26. Luke 11.38. Mark the 7.4. [then which nothing is more contrary to truth, for though tis true that dipping is stiled baptism in Mat. 3.16. the place he brings to prove that (where note again that Christ himself was baptized by submersion) yet thats not true that Rantism is any where called by the name of baptism; yea in the very places he uses to prove that viz. Luke 11. Mark. 7. tis most evident that twas more then sprinkling, yea and no lesse then a dipping, that is there called baptism, for twas washing of hands, which if ever any body living saw any, but slovens, wash, when foul, by no more then sprinkling two or three drops of water on them, they have seen more then ever I saw to my remembrance since ever I were born and christned.]

For these forenamed reasons saith Tilenus we suppose the Church by the law of charity, and necessity may use which of these rites she pleases.

By all which it appears that though speculatively he saw submersion to be the way by institution, unlesse out of necessity, and charity the Church forbid it, yet pra∣ctically he was as you are for aspersion, and this makes the more against you in this matter, in that a man that retained sprinkling as you do, sith tis the fashion in these colder climates, should yet be constrained to confesse so much institution as he does for that way of truth, I mean submersion, which we contend for; for seriously take away the wretched reasons, which flattered him in to speak favo∣rably of sprinkling, he was, as to the true way of total dipping, caetera orthodox∣us, as orthodox as we desire him to be.

Ile bestow the paines of rehearsing what he writes so far as concerns our pur∣pose, in very elogan•• Latine p. 884.886.889.890. of his disputations in as plain English as I am able.

Baptism (saith he) is 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 signifyed, those that are in Covenant are by the Minister washed in water, the outward rite of baptism is three fold immersion into the water, abiding under the water, and resurrection out of the water: the form of bap∣tism, to wit, internal and essential, is no other then that Analogicall proportion which the signes keep with the things signifyed thereby, for as the properties of the water in washing away the defilements of the body do in a most suitable simili∣tude set forth the efficacy of Christs blood in blotting out of sins, so dipping in∣to the water doth in a most lively similitude set forth the mortification of the old man, and rising out of the water the vivification of the New: although that Levi∣tical rite of sprinkling of blood Exod. 24.8. did more grossely resemble the blood of Christ, yet that was not so exact a similitude as is in the water of our bap∣tism. That same plunging into the water holds forth to us that horrible gulfe of of divine Justice, in which Christ for our sins sake, which he took upon him, was for a while in a manner swallowed up.

Abode under the water how little a while soever (yet saies Mr. Cook it must be three daies, answerable to Christ three daies burial, or else it answers it not as a true resemblance of it at all) denotes his descent into hell, even the very deepest degree of lifelessenesse, while lying in the sealed and guarded sepulchre, he was accounted as one truly dead: rising out of water holds out to us a lively simitude of that conquest, which this dead man got over death, which he vanquished in his own den, as it were, that is the grave, in like manner therefore 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. that these things are signifyed unto us in baptism the very

outward rites themselves do teach, for immersion shadowes out to us the pravity of our nature, dying in us, in which our old man dies and is buried with Christ, the progresse of which benefit, putting forth its power in us by a little abode un∣der the water points out, even as rising out of the water sets forth a new life, cor∣ruption being done away: hence it is that baptism is called the washing of Rege∣neration, and that whereby we are saved Titus 3.5. 1 Pet. 3.21. namely be∣cause what is done outwardly by the body in the sign, the same is truly perform∣ed, and confirmed to believers in the soul; and even therefore both the names, and properties of the sign and the thing signified are very often interchangeably at∣tributed to each other by a Sacramentally metonimy.

Thus saith Tilenus in the forecited pages, and some of this he repeats ore again page. 1078. whereby you may guesse that in this his thoughts were well digest∣ed.

Form a Baptismi est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saies he sive Relatio, &c.

The Form of baptism is that Analogicall relation of the external and earthly, which are the signes, with the heavenly things, or things signifyed: this relation and most lively similitude, that is between them, is the cause why both the names, and the properties of the signes and things signifyed are frequently given to one another by a familiar me∣tonimy of the holy Scriptures, wherein baptism is called the washing of regene∣ration, and is said to save us, saith he, and in this respect also (say I) we are said to be buryed and raised in baptism in those places, because of that lively resem∣blance of and likenesse to a burial and resurrection that ought by institution to be in the dispensation of baptism, and that is in that institution, if practised as ordained by Christ.

Now who would think by all this but that this man had been baptized indeed, i. e. dipped into, buried under, and brought out of the water in his baptism, in re∣membrance and resemblance of Christs death, resurrection and his own with him? for how does he speak, and that out of these Scriptures we are upon, that we ought thus to be baptized? and these things are exactly exemplified to us saith he, as if he had the lively Effigies of all that was done to him in his baptism dwelling indelably in his mind, as if he had been truly buried, and raised visibly in bap∣tism indeed? and yet behold I believe I may be so bold as to guesse by what he saies in favour of infants sprinkling, and by one thing or other, that he was not baptized all this while, but meerly a Rantist, and none of us in practice, though so much for the way of dipping in his discourses.