A true narrative of the Portsmouth disputation, between some ministers of the Presbyterian, and others of the Baptist, persuasion, concerning the subjects and manner of baptism held in Mr. Williams's meeting-place there on Wednesday, Feb. 22. 1698/9. The managers for the Presbyterians were, Mr. Samuel Chandler of Fareham. Mr. Leigh of Newport in the Isle of Wight. Mr. Robinson of Hungerford in Berks, moderator. For the Baptists were, Dr. William Russel of London. Mr. John Williams of East Knoyle in Wiltshire. Mr. John Sharp of Froome in Somersetshire, moderator. Transcribed from two copies taken at the dispute; the one by Mr. Bissel Town-Clerk of Portsmouth, and the other by Mr. Samuel Ring. Revis'd and publish'd by Dr. William Russel.

Pool's Annotations.

Matt. 3. 6 Were Baptized: that is, Dipped in Jordan.

Matt. 28. 19. It's true, the first Baptisms of which we read in Holy Writ, were by Dipping of the Persons Baptized. Where it may be we judge it reasonable, and most resembling our Burial with Christ by Baptism into Death.

John 3. 22, 23. There John was Baptizing, because this Aenon was a Brook or River that had much Water. It is from this apparent, that both Christ and John Baptized by Dipping the Body in the Water; else they need not have sought places where had been a great plenty of Water.

Acts 8. 38. In hot Countries this was usual, to Baptize by Dipping the Body in the Water.

Rom. 6. 4. He seems here to allude to the manner of Bapti∣zing in those warm Eastern Countries, which was to Dip or Plunge the Party Baptized; and, as it were, to bury him for a while under Water.

Dr. Hammond's Annotations.

Matth. 3. John put the Persons whom he Baptized into the Water, Dipped them all over, and so took them out again. And in his Paraphrase on

Mark 1. 5. And John's Baptism was done in Jordan, a River convenient for that purpose.

The Learned Perkins.

Rom. 6. The ancient Custom of Baptizing was to Dip, and as it were to dive all the Body of the Baptized in the Water; as may appear in Paul, Rom. 6. And the Councils of Laodicea, and Neocaesarea. The Action of the Minister, is his washing of the Party Baptized with the Element of Water.

Of Washing there be three parts: The putting into the Wa∣ter, the continuance in the Water, and the coming out of the Water. Perkins's Order of the Causes of Salvation and Dam∣nation, cap. 33. pag. 74. vol. 1.

And in his Comment on Golat. 3. 27. vol. 2. pag 257. the Dipping of the Body signifies Mortification, or Fellowship with Christ in his Death: the staying under the Water, signi∣fies the Burial of Sin; and the coming out of the Water, the Resurrection from Sin to Newness of Life.

And upon Matth. 28 19. Here (saith he) a Question may be made, whether washing the Body in Baptism, must be by Dipping or Sprinkling? His Answer is this; In hot Countries, and in the Baptism of Men of years, Dipping was used, and that by the Apostles: And to this Paul alludes Rom. 6. 3, 4. And Dipping doth more fully represent our spiritual Washing, than Sprinkling. Ibid. pag. 257.

Mr Baxter, in his Paraphrase.

Matth. 3. 5. We grant that Baptism then was by washing the whole Body.

Matth. 3. 6. Baptism was in John's time, by washing the whole Body.

Rom. 6. 4. Therefore in our Baptism we are Dipped under the Water.

Coloss. 2. 12. Ye are dead and buried with him; for so your Baptism signified, in which ye are put under the Water, to sig∣nify and profess that your Old man, or fleshly Lust, is dead and buried with him; and you rise thence, to signify and pro∣fess, that you rise to Newness of Life.

In his third Argument against Mr. B••ake, he saith, quoad mo∣dum, with respect to the Manner, It is commonly confest by us to the Anabaptists (as our Commentators declare) that in the Apostles time, the Baptized were Dipt over head in Water. And though we have thought it lawful to disuse the manner of Dipping, yet we presume not to change the Use and Signifi∣cation of it.

Dr. Cave.

In his Primitive Christianity, pag. 320. saith, That the Party baptized was wholly immerged, or put under Water; which was the almost constant and universal Custom of those times: whereby they did most notably and significantly express the great End and Effects of Baptism; for as in Immerging there are in a manner three several Acts, the putting the Person into

Water, his abiding there for some time, and his rising up again, thereby representing Christ's Death, Burial, and Resurrecti∣on, &c.

Dr. Nicholson, late Lord Bishop of Glocester.

In his Exposition of the Church-Catechism, saith, in pag. 174. And the ancient manner in Baptism, the putting the Person Baptized under the Water, and then taking him out again did well set out these two Acts, the first his dying, the second his rising again. And in the same Page, upon Col. 2. 12. he saith, Into the Grave with Christ we went not, for our Bodies were not, could not be buried with his; but in our Baptism, by a kind of Analogy or Resemblance, while our Bodies are under the Water, we may be said to be buried with him.

Dr. Fowler, present Lord Bishop of Glocester.

In his Scope of the Christian Religion, upon Rom 6 4. saith, Christians being pl••nged into the Water in Baptism, signifieth their undertaking and obliging themselves, in a spiritual sense, to die and be buried with Jesus Christ, that so answerably to his Resurrection, they may live a holy and godly Life.

Dr. Tillotson, late Archbishop of Canterbury.

In his Sermon upon 2 Tim. 2. 19. saith, Anciently those who were Baptized put off their Garments, which signified the put∣ting off the Body of Sin; and were immersed and buried in the Water, to represent the Death of Sin; and then did rise up again out of the Water, to signifie their Entrance upon a new Life. And to these Customs the Apostle alludes, Rom. 6. 4.

Dr. Jer. Taylor, late Lord Bishop of Down.

In his Ductor dubitantium, lib. 3 cap. 4. saith, The Custom of the ancient Church was not Sprinkling, but Immersion, in pursuance of the sence of the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both in the Commandment and Example of our Blessed Saviour. And this agrees with the Mystery of the Sacrament it self; for we are buried with him in Baptism (saith the Apostle;) The Old-man is buried and drowned in the Immersion under Water: and when the Baptized Person is lifted up from the Water, it re∣presents the Resurrection of the New-man to Newness of Life.

The Learned Joseph Mede.

In his Diatribe on Titus 3. 5. saith, There was no such thing as Sprinkling used in Baptism in the Apostles time, nor many Ages after them.

Mr. Daniel Rogers.

None of old were wont to be Sprinkled, and (saith he) I confess my self unconvinced by demonstration of Scripture for Infants Sprinkling. It ought to be the Churches part to cleave to the Institution, which is Dipping. And he betrays the Church, whose Officer he is, to a disorder'd Error, if he cleave not to the Institution, which is to Dip. Rogers's Treatise of the two Sacraments, part 1. chap. 5.

The famous Reformer Luther.

Luther de Baptismo, tom. 1. fol. 71. in the Latin Edition, printed at Wittemburgh, saith, Baptism is a Greek word; it may be translated a Dipping, when we dip something in Water, that it may be covered with Water. And although it be for the most part altogether abolished, for that they do not Dip the whole Children, but only Sprinkle them with a little Wa∣ter, they ought nevertheless to be wholly dipt, and presently to be drawn out again.

And in Tome 2. fol. 79. concerning Babylon's Captivity. The other thing (saith he) which belongs to Baptism, is the Sign, or the Sacrament, which is the dipping it self into the Water: from whence also it hath its Name. Nam baptizo Graece, mer∣go Latinè, & Baptisma mersio est. For Baptizo in Greek, is in Latin Mergo, to dip; and Baptisma, is dipping. And a little af∣ter, speaking of Rom. 6. 4. he saith, Being moved by this Rea∣son, I would have those that are to be Baptized, to be wholly dipt into the Water; as the Word doth sound, and the Myste∣ry doth signifie.

And when Complaint was made to him and other Divines at Wittemburgh, That a Child had been Sprinkled at Hamburgh, and their Advice desired upon it; he wrote to Hamburgh to ac∣quaint them, that their Use of Sprinkling was an Abuse, which they ought to remove. Ita mersionem Hamburgi restitutam esse. So Dipping was restored at Hamburgh Author Joannes Bugen∣hagius Pomeranius, in his Book printed Anno 1542. He was Contemporary with, and a Successor of Luther at Wittemburgh.

The Learned Grotius.

On Matth. 3. 6. Mersatione autem, non perfusione agi solitum hunc ritum indicat & vocis proprietas, & loca ad eum ritum de∣lecta, John 3. 23. Acts 8. 38. Et allusiones multae Apostolorum quae ad aspersionem referri non possunt, Rom. 6. 3, 4. Col. 2. 12.

Mr. John Calvin.

On John 3. 23. Baptism was performed by John and Christ, by dipping of the whole Body in Water.

And in his Institutions, lib. 4. cap. 15. sect. 19. he saith thus, Caeterum mergaturne totus qui tingitur, idque ter an semel, an infu∣sa tantum aqua aspergatur, minimum refert: sed id pro regionum diversitate Ecclesis liberum esse debet. Quanquam & ipsum bapti∣zandi verbum mergere significat, & mergendi ritum veteri Ecclesia observatum fuisse constat.

Here you may see, that although he thinks it a thing indif∣ferent whether it be done by Dipping or Sprinkling, and that thrice or once only; and that it's left to the Churches Liber∣ty, according to the diversity of Countries: yet he comes in at last with his Quanquam, notwithstanding the word Baptism signifies to Dip, and it is evident that the Rite of Dipping was observed by the Old Church.

The Case is so clear (as a learned Writer hath noted) that Calvin up and down his Works doth often confess, that the ancient manner of Baptism in the Primitive times was by Dip∣ping the whole Body under Water.

Piscator,

On John 3: 23. saith, That Baptism was performed by Dip∣ping the whole Body under Water.

The Dutch Translators.

Matth. 3. 1. Joannes de Dooper, John the Dipper. Vers 6. Gedoopt in de Jordaen, Dipt in Jordan. Vers. 16 Ende Jesus ge∣doopt zynde epgeklommen uyt het water. And Jesus being Dipt, he (climbed or) came up out of the Water. Matth. 28 19. Onderwyst alle de volckeren, deselve dopende in den name des va∣ders, &c. Instruct all the People, dipping the same in the name of the Father, &c. Mark 1. 9. Ende wiert van Joanne gedoopt in de Jordaen. Ende terstont als by uyt het Water opklaem, &c.

And was dipt of John in Jordan. And straightways as he climb'd up out of the Water, &c.

Acts 8. 36. Wat verhindert my gedoopt te worden? What hin∣ders me to be dipt? v. 38. Ende hy doopte hem. And he dipt him. v. 12. Wierden sy gedoopt beyde Mannen ende Vrouwen. They were dipt both Men and Women.

Rom. 6. 3. Ofte en wetet ghy niet dat soo vele als wy in Chri∣stum Jesum dedoopt zyn, wy in Synen doodt gedoopt zyn? Know ye not that so many of us as were dipt into Christ Jesus, we were dipt into his Death? And the same in Coll. 2. 12. And (according to what I find) in all other places where this Ordi∣nance of Baptism is mentioned.

Dutch Annotations.

On John 3. 23. And John also Baptized in Aenon near Salim, &c. seeing there were many Waters there, that is Brooks or Rivelets, or much Water, Because they that were Baptized by John, went into the Water with their whole Bodies. See Matth. 3. 16. Acts 8. 38.

And on Rom. 6. 3. We are Baptized into his Death. The Apostle seems here to allude to the manner of Baptizing much used in those warm Eastern Countries; where Men were wholly Dipt into the Water, and remained a little while under the Water; to shew that this Dipping into, and remaining in the Water, is a Representation of Christ's Death and Burial: and the rising up out of the Water, of his Resurrection.

Beza on Matth. 3. 11.

The Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies to die by dipping or washing, and differs from the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to drown, or go down to the bottom like a Stone.

Causabon's Annotations

Upon Matth 3. He saith, Immerging was the proper Rite in Baptism, which the Word it self sufficiently declares; which as it signifies not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a going down to the bottom without any ascending; so not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a swimming like a Cork above the Water; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a going down and coming up again.

Tilenus, a Learned Protestant Writer,

In his Disputation, page 886, 889, 890. saith, Baptism is the first Sacrament of the New Testament Instituted by Jesus Christ.

The Outward Rite in Baptism is Three fold.

• First, Immersion into the Water.
• 2dly, Abiding under the Water.
• 3dly, A rising again out of the Water.

And he there shews at large, what a most lively Similitude it is of the Sorrows of Christ which he was plung'd into un∣der Divine Justice, and of his Burial and Resurrection, &c.

Leigh, in his Critica Sacra.

He saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tingo, to dip or plunge into the Water, and signifieth primarily such a kind of washing as is used in Bucks, where Linen is plunged or dipt. It implieth the washing of their whole Body. The Native and Proper signification of it is, to dip into Water, or to plunge under Water, John 3. 22, 23. Matth. 3. 16. Acts 8. 38.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dipping into Water, or washing with Wa∣ter, &c.

And in his Annotations on Rom 6 4. He alludes to the man∣ner in which Baptism was then Administred, which was to plunge them in the Water; the plunging of them into Water that were Baptized, was a Sign of their Death and Burial with Christ.

Wollebius in his Compendium, &c.

Speaking of their present Practise, saith, The Action is sprinkling of Water, which is usurped in the stead of Dip∣ping. And then adds, Immersio & emersio illustre Symbolum fuit Sepulturae & Resurrectionis Christi. Their being plunged into the Water, and coming up again out of the Water, was an Illu∣strious Symbol of the Burial and Resurrection of Christ.

Daille, on the Fathers.

Lib. 2. p. 148. saith, It was a Custom heretofore in the An∣cient Church, to plunge those they Baptized, over Head and Ears in the Water; and cites for his Authority, Tertullian,

Cyprian, Epiphanius, and others. And this is still (saith he) the Practice both of the Greeks and Russians at this Day. And Cites Cassander de Baptismo, pag. 193. and yet notwithstanding this Custom, which is both so Ancient and so Universal, is now abolished by the Church of Rome.

And this is the reason that the Moscovites say that the Latines are not rightly and duly Baptized; because they do not use this Ancient Ceremony in their Baptism.

Also, in that Greek Lexicon, Published and Recommended to all, for the encrease of Knowledge (and explained in English) by Mr. Joseph Caryll, Mr. George Cockayne, Mr. Ralph Vening, Mr. William Dell, Mr. Matthew Barker, Mr. William Adderly, Mr. Matthew Mead, Mr. Henry Jessey. They render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to dip, plunge, or drown. In the passive Voice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be plunged, or overwhelmed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to dip in, as one doth his Finger in Liquor. [From this we may allow, that the Presbyterian Ministers do Baptize their Fingers when they dip them into the Waters: but cannot be said to Baptize the Children, because they do not dip them in the Water, but sprinkle only a little Water upon their Faces] Mat. 26. 23. John 13. 26. Mark 14. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to plunge, to overwhelm, to wash, to dip, Mat. 3. 11. John 1. 25. Chap. 3. 26. John 4. 1. 1 Cor. 1. 17. John 1. 31. Matth. 28. 19. John 3. 22. John 4. 2. Chap. 1. 28.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be plunged, to be Baptized, or Dipt.

By a Metaphor, it's taken for Affliction, Matth. 20. 22. which is familiarly read in Scripture; whereby Afflictions are compared to the Gulphs and Whirl-Pools of Water, into which those are plunged, who struggle with the Miseries and Calami∣ties of this Life. Yet they are so plunged, that they can lift up themselves again.

I might also add, what those several great Masters of the Greek Tongue, us Scapula, Stephanus, Schrevelius, and divers others, have said concerning the Etymology thereof. But the Learned being so well acquainted therewith, I shall only touch upon it: They confirming what I have already observed from others. They tell us in their Lexicons, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies mergo, immergo, submergo, obruo; item tingo, quod fit immergendo. To dip, to overwhelm, to plunge or dip in, to drown or sink in the Water, to overwhelm, to dip, or plunge; to put under, to cover clean over, &c. And that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rantizo, is Aspergo, to sprinkle: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aspersio, sprinkling.

Now these two different Words, do signifie two different Actions: For he that is only sprinkled, cannot be said to be dipt, or plunged under the Water, and to come up again out

of the Water, (when they were never in it) as those are said to do, in Acts 8. 38. They went both down into the Water, and they came up again out of the Water. Besides, I challenge all the Learned in the World to shew one Instance in the New Testament, that these words Rantizo, Rantismos, or Rantisma, are ever made use of by the Spirit of God, to express that Or∣dinance of Baptism by. For they know right well that Bapto, and its Derivatives are always made use of to express it by. And where they are translated into English, the one is rendred Dipping, and the other Sprinkling. But if these Men will keep up a Practise contrary to Holy Scripture. and the Judg∣ment of the most Learned Lexicographers and Criticks in the Greek Tongue, it's their own fault, and not ours.

The Assembly of Divines Annotations.

Acts 8. 38. They went both down into the Water.

They were wont to dip the whole Body, or go down into the Water, as here, and Matth. 3. 16.

And upon Rom. 6. 4. Buried with him by Baptism.

See Col. 2. 12. In this Phrase the Apostle seemeth to allude to the Ancient Manner of Baptism; which was to Dip the Parties Baptized, and as it were, to bury them under the Water for a while, and then to draw them out of it, and lift them up; to represent the Burial of our Old Man, and our Resurrection to newness of Life.

The late Dr. Gabriel Towerson, in his Explication of the Ca∣techism of the Church of England, Part 4. pag. 20 &c. speaks largely upon it, in Vindication of the Rite of Dipping in Bap∣tism; of which I shall recite some few Passages, and refer you to his Book for the rest.

Baptism is intended as a Sign, and that in respect of the Manner of Application used; I mean the dipping, or plun∣ging the Party Baptized in it. A signification which St. Paul will not suffer those to forget, who have been acquainted with his Epistles, for which he Quotes Rom 6 4. and Col. 2. 12. It was performed by the Ceremony of Immersion, that the Person Immersed, might by that Ceremony (which was no obscure Image of a Sepulture) be minded of the pre∣cedent Death, as in like manner by his coming again out of the Water, of his rising from that Death to Life, after the Example of the Institutor thereof.

Then he puts this Question, Whether it ought to be per∣formed by an Immersion, or an Aspersion, &c?

His Answer is, It may be a more material Question than is commonly deemed by us who have been accustomed to Bap∣tize by a bare Effusion and Sprinkling of Water upon the Party.

For things which depend for their force on the meer Will and Pleasure of him who Instituted them, there ought (no doubt) great regard to be had to the Commands of him that did so; as without which there is no reason we should receive the benefit of that Ceremony to which he has been pleased to annex it.

Now what the Command of Christ was in this particular, cannot be well doubted of by those who shall consider; First, The words of Christ, Matth 28. 19. concerning it, and the Practice of those Times, whether in the Baptism of John or our Saviour; for the words of Christ are, That they should Baptize or Dip those whom they made Disciples to him; for (so no doubt) the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Baptizontes, properly signifies: Though if there could be any doubt concerning the signification of the words themselves, yet would that doubt be removed by con∣sidering the Practice of those Times. For such as was the Practice of those Times in Baptizing, such in reason we are to think our Saviour's Command to have been concerning it, &c. there being not otherwise any means either for those, or future Times to discover his intention concerning it.

What the Practice of those Times were, will need no other proof, than the resorting to Rivers and other such Receptacles of Water for the performance of that Ceremony, as that be∣cause there was much Water there, Matth. 3. 5. John 3. 23. And the Scripture expresly affirming concerning the Baptism of the Eunuch, Acts 8. 38. That Philip and the Eunuch went both down into a certain Water (which they met with in their Journey) in order to the Baptizing of the latter.

For what need would there have been of the Baptists re∣sorting to great Confluxes of Water; or of Philip's and the Eunuch's going down into this, were it not that the Baptism both of the one and of the other, were to be performed by an Immersion; a very little Water (as we know it doth with us) sufficing for an Effusion or Sprinkling.

The same is to be said yet more, upon the account of our conforming to the Death and Resurrection of Christ, which we learn from St. Paul to be the design of Baptism to signifie; for though that might, and was well enough represented by the Beptized Persons being buried in Baptism, and their rising

out of it; yet can it not be said to be so, or, at least but very imperfectly, by the bare pouring out, or sprinkling the Bap∣tismal Water on him.

But therefore; as there is so much the more Reason to repre∣sent the Rite of Immersion as the Only Legitimate Rite of Baptism, because the Only One that can answer the ends of its Institution, and those things that were to be signified by it; so especially, if (as is well known, and undoubtedly of great force) the general Practice of the Primitive Church was agreea∣ble thereto, and the Greek Church to this very Day: for who can think that either the one, or the other, would have been so tenacious of so troublesom a Rite, were it not that they were well assured (as they of the Primitive Church might very well be) of its being the Only Instituted and Legitimate One. I cannot but think the forementioned Arguments to be so far of force, as to evince the necessity thereof, &c. For what benefit can Men ordinarily expect from that which depends for its force upon the Will of him that Instituted it; where there is no such compliance in the least with it, and the Com∣mand of the Institutor; as may answer those ends for which he applied it.

Dr. Barlow, late Bishop of Lincoln, in his Letter to Mr. John Tombes, Printed in his Life-time and owned by him.

He saith thus; I believe and know, that there is neither Precept nor Practice in the Scripture for Paedo-Baptism; nor any just Evidence for it, for about two hundred Years after Christ. Sure I am, that in the Primitive Times they were to be Catechumeni, and then Illuminati, or Baptizati: And this not only Children of Pagans, or Pagans Converted; but Chil∣dren of Christian Parents. Nazianzen, though a Bishop's Son, being not Baptized till he was about Thirty Years of Age, as appears in his Life. And the like is evident in some others.

I have seen what my Learned and Worthy Friend Dr. Ham∣mond, Mr. Baxter, and others, say in defence of it; and I confess I wonder not a little, that Men of such Parts should say so much to so little purpose: For I have not seen any thing like an Argument for it.

I shall add no more, but my hearty Wishes, That as God was pleased to make the Hearing of the Dispute, of such use to several Persons, that they were fully convinced (by the Grace of God towards them) of the Truth of the Doctrine of Holy Baptism, and did in few Days after submit them∣selves

to be Dipt in Water, upon Profession of their Faith, according to the Commission of our Lord and Saviour Jesus Christ, That it may also be of the like use to many others, in the Reading of it; that so there may be added to the Church daily▪ such as shall be Saved. And then my design will be answered in its Publication; and I shall count it a sufficient Reward for all my Pains and Labour therein.