A scribe, pharisee, hypocrite; and his letters answered, separates churched, dippers sprinkled: or, A vindication of the church and universities of England, in many orthodox tenets & righteous practices. Whereunto is added a narration of a publick dipping, June 26. 1656. In a pond of much Leighes parish in Essex, with a censure thereupon. By Jeffry Watts B.D. and Rectour of Much-Leighes.

Coroll. 3. §.

3 The nature of baptism is but this, the cleansing and washing away the guilt and filth of sin, by the application of waters, ac∣cording to the appointment of Christ, signifying and exhibiting the blood of Christ, that purgeth and purifieth that way; and all the outward Sacramental actions thereof are but onely to repre∣sent and set out more lively the inward grace of baptism, which is still but the ablution of sin. This indeed, ablution and washing of sin, is necessary, as being of the nature (as I said) and Essence of Baptism; for this is called therefore the very washing of regenera∣tion, by which we are saved, through the mercy of God, Tit. 3.5. and so the washing of water by the Word, with which Christ doth sanctifie and cleanse his Church, Ephes. 5.26. and so St. Paul tells the Corinthians, 1 Cor. 6.11, Such were some of you (soul sinners) but ye are washed, but ye are sanctified, &c. in the Name of the Lord Jesus, and by the Spirit of our God.

But the manner and way of washing and ablution of sin, either that way by dipping and immerging the whole body into, and under the water, or by aspersion, or perfusion, or rather super∣fusion of water upon some part of the body, this is not necessa∣ry, but as I said Indifferent, and Adiaphorous, and Arbitrary, and so not of the essence and form, but of the accidence and formality rather, or solemnity of Baptism: so then if the ablution of sin,

washing off the guilt and filth thereof, may be as well (if not better) represented by aspersion and sprinkling, and pouring on of water upon some part of the body, and gently rubbing on the same, by the moving of the hand thereupon, as by the dip∣ping, immerging, and plunging of the whole body, into, and under the waters, and holding it some while thereunder (as it must be.) I add also, if it, the aforesaid aspersion, or perfusion, be as effectual to the good spiritual ends and purposes of baptism, as the afore∣said immersion, I see no reason to the contrary, but that both the ancient and modern, or present aspersion and perfusion, or super∣fusion of water, is as warrantable, and allowable in baptism (if not still more) as the somewhat ancienter immersion, dipping and diving in and under water: for, as for any such modern or present immersion, dipping or diving under water, as yours is, I acknow∣ledge it not; we have no such custom, nor the Churches of God, as I said but now.

It is true, the body must be washed and wetted with water in baptism, either one way or another, and that's enough for the truth and nature of baptism; now this may be, and is done, when we baptize with sprinkling and pouring water upon it, or part of it, and gently rubbing the flesh therewith, as well as by dipping and immerging: And therefore we do not speak falsly, when but sprinkling and pouring on water we say we do baptize, and do not dip (that's your false speech, for though we dip not into the water, we lay on water and wash, and therefore do ba∣ptize.

Oh but were it not far better, more agreable to Antiquity, and the benefit from baptism more ample and large, if the whole body were dipt and immerged, then onely some part thereof, the face, forehead, or head aspersed and washed?

This is answered already; that our way of superfusion, or aspersion with water, is as significant, as effectual as the other, and as ancient within a sew years, (if any) as the other way, yea, was in force and life, amongst the Ancients, when the other was dead and gone; and besides we are freed from it, where we will plead our freedom, because we live out of the Hot Countreys, where it was bred and born, and was to be kept and maintained: in these Northern parts of the world, where the Churches of God, cannot practise or use it (I speak of dipping and immerging)

with safety to our Infants healths and lives. But to the other part of the objection or doubt, I answer, and that from Anti∣quity.

First, I gave you but even now four several Testimonies out of four Ancient Fathers and Writers of the Church, how in their times they poured water upon the heads of those who were ba∣ptized; so I gave you good probabilities, and more then so, of John the Baptists manner of baptizing of Christ, and Christs A∣postles (most of them if not all) and the great multitudes that resorted to his baptism, by pouring water upon their heads: were not all those as amply and sufficiently baptized, as those who had their whole bodies dipped and immerged under water? and were they not as fully partakers of all the benefits and effects of Baptism?

In the Ark were the eight souls (the Epilogue of the World, and the Epitome of the Church) saved by water; The like figure whereunto even baptism, doth now also save us, 1 Pet. 3.20, 21. Now then, as the Ark being washed with water but in a part of it, whether that which was immerged under the water, or that which was aspersed with the rain that fell, saved the Church then: so baptism doth the Church now, though but a part of the body, as the head, or face; or fore-head be either immerged and dipped, or aspersed and sprinkled with the water in ba∣ptism.

And good reason for it, because by and from the Divine In∣stitution, the Baptismal-water, is blessed, sanctified, and im∣powred of God and his grace, to be the ablution and washing of the whole man, body and soul, though it be applied in the out ward E∣lement, but to a part onely of the body, and so received but of a part; it being so in this mystical, as it is in some physical soveraign Doses and Receipts, which being taken onely at the mouth, and into the stomach, diffuseth its healing vigour and vertue unto the whole body; though not here in baptism by any natural and self-operation in this, but a gracious, and the spirits dispensation: so then though the water, which in baptism is poured onely up∣on the fore-head or face, doth reach to, or flow down to all the whole body, in the external liqucur, to wash and wet it: yet in the internal vertue and efficacy, which the same hath from the Institution and Benediction of God, it extendeth to a total ablu∣tion

of the party baptized, so that it goeth over all, body and soul too, even to an internal ablution of the soul chiefly, as being principal in sin, and all this still by the force and vertue of the Divine Ordination of the water hereunto. See it also from the Analogy that Baptism hath with Circumcision; I know you are never willing to hear of that Circumcision, but you shall hear of that, whether willing or not. In Circumcision, there was but one part of the flesh, the fore-skin was touched and cut off with the Knife, yet it was, and is so called, the putting away the filth of the flesh, the whole body and soul, for that the vertue and effi∣cacy of that which was done but to a part, redounded also, by Gods appointment, to the whole, even to the Circumcision in heart, and ears, and lips, as the Scripture every where speaketh. Now in Christ Jesus also we are circumcised with the Circumci∣sion made without hands, in puting off the body of the sins of the flesh, Coll. 2 11. that is, we are baptized, with the baptism of Christ, to the washing away the sins of the body and soul; and therefore though but some one part, and the fittest part the head, or fore-head, or face be onely externally sprinkled & washed with the water thereof; yet the baptism is valid and effectual to the ablution internally of the soul also, and all the body also, virtually some way according to his ordination.

Lastly I think not the meaner of our Baptism, by reason of our but handful of water, and our but sprinkling or pouring on of it upon the face and fore-head; or the better of yours, by rea∣son of your Pond-full of water, and your immerging and dipping of the whole body therein: No Ordinance of God is to be esteemed more or lesse effectual, for either the more or the lesse of the Instrument or Element; for God usually, and more usually saveth with a few then many, 1 Sam. 14 6. with little, then with great; that so all power might be known to be of him, so all glory might be to him, Rom. 11.36. as who is the God of the Valleys as well as of the Mountains, 1 Kings 20.28.

This is true, especially in mystical and spiritual Ordinances and proceedings, which have his Inslitution and Benediction upon them; as I have shewed in Circumcision, and may do the like in the Lords Supper, where a smal portion of bread, and a little pit∣tance of wine, a morsel of the one and a spoonful of the other, are as s••gni••cant, & as effectual to a spiritual and internal refection of

the Communicant, as if a whole loaf of the one, and a full Cup of the other should be given and taken.

So also in baptism a few drops of water, or a little handfull of it sprinkled and poured on the face or forehead of an Infant or other, is as representing of, and as working to a spiritual and in∣ternal ablution of the baptized, as if a whole pailfull of water should be poured on, or the whole body of the Infant dipped and immerged into a River full of water, after the custome of the Eastern Churches.

I will onely add to this point a Testimony or two of Antiqui∣ty: Chrysostom writing in his 6 Homil. upon the 2 Chapter of the Coloss. and those words in the 11 Verse, In whom ye are cir∣cumcised with the Circumcision made without hands, in putting off the sins of the body, &c. buried also with him in Baptism. He hath these words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I shall not stand to English all, the ef∣fect of all is this, that both in Circumcision and Baptism, though the hand in the one doth but cut off a part of the flesh, as the fore-skin, with a small knife; and in the other, pour on a little wa∣ter but upon some part of the body, as the fore-head, the whole body of sin may be, and in the Elect is cut off (put off in the A∣postles phrase) and washed away in both Sacraments, by a spiri∣tual operation of Christ,

So also for the other Sacraent the Lords Supper, it being one of the Popish evasions for their not giving the wine unto the people, by reason of the great quantity of wine would be spent, upon the numerous multitudes of them, that would then the rather come and drink great draughts (which should not have been thought upon here by them, seeing at other ordinary seasts and banquets they stand not upon such charge, nor are so sparing of their wine) our Divines tell them (and they should teach their people) that a sup of wine (as a morsel of bread) may do well enough, & as well (if not better) then greater quan∣tities

of each, at the Sacramental Communication, according as anciently they did, as Gelasius Lyzicenus in Act is Concil. Ni∣caeni, cap. 30. reporteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For this cause we take not much but little (of the Bread and Wine) for that we know, we take them not to or for satiety; but sanctity. The like whereof is, that of Eucherius Serm. 5. de Pascha, Eucha∣ristiae sacrae perceptio non in quantitate sed in virtute consistit, quòd corpus sacerdote dispensante, tantum est in exiguo, quantum esse con∣stat in toto. The participation of the holy Eucharist, stands not in the quantity but efficacy, for that the body (of Christ) when the Priest dispenseth (the same holy Eucharist) is as much in a little part (of the Wine and Bread) as in the whole toge∣ther.

I have indeed said the more of this, as being (in my opinion) very needful and necessary, to strengthen, and arm our selves and our people, against the dangerous tentations of the Devil, wherewith he and his instruments (which are many in these dayes) do mainly assault the mindes, and scruple the consciences, and pervert the faith of the weaker amongst us; (as indeed, they have done to your self, Sir, by your leave) He as he goeth about the earth roaring, and they hissing, as they creep into houses, that their and your sprinkled baptism was no true baptism, as being but a little water poured upon your face, but onely one part out∣wardly; and telling you, if you will be baptized indeed, and to purpose, you must be dipped and immerged in your whole body, and in every part outwardly; that your whole spirit, and soul and body, may be preserved blameless against the coming of the Lord, 1. Thess. 5.23. Thus they together have cast a snare upon you, they have snared you into their nets, and caught you with some other silly Fry, (as the Spider hath the simple Fly) and have dipped and doused you in your cloathes under water, you being in their nets, (the devil in a corner laughing, snearing and dan∣cing the while over you, even as the Spider doth winde up, and truss up the Fly, being come into its Cobweb, and then skips, leaps, and runs about it and (which I may mark) sucks and seeds upon the poor Fly. Well Sir, if you be willing to come to the acknowledging of the truth (as I am zealous to bring you to it) and to recover your self out of the snare of the divel, who are ta∣ken

captive by him, and others, at his will and theirs, 2 Tim. 2.25, 26 read, consider, believe the Truth I have set before you; but read with impartiality, without prejudicateness. Consider with indiffe∣rency, without precipitancy; and believe the Truth with submis∣sion without resistance: and with many other words have I testified the Truth (in the answer of your Brother before, as well as in this answer to you) and have exhorted, and do exhort, saying, Save your selves, especially save your self, from this untoward (and froward) Generation, Acts 2.40.

And if this be not enough that I have said, read on still; for I have somewhat more to say unto you, as willing that you should not perish, but come to the knowledge of the Truth, and the ac∣knowledgement of your Errors: for so also there is some∣what more that you say to me in your Letter; thus you write, further, Sir, I wonder how you dare to say that you do imbrace the Truth as it is laid out by Jesus; did Jesus ever lay down, that a man should learn the Latine and Greek Tongue, and so to a Ʋni∣versity to read Philosophy, and commence Batchelor and Master of Arts, and Batchelor and Doctor of Divinity, and so come to a Pa∣rish, there to take a Living from them, to the value of 100 l. per annum, more or less, they nilling willing, and there stile himself the Minister of Jesus Christ? Did ever Christ lay down, that you should take a little water and sprinkle it on the face of an Infant, and say you dip them in the Name of the Father, Son, and Holy Ghost? did ever Christ lay down, that his Ministers should be his peoples Masters, as Lords over Gods Heritage? Did Christ lay down, that you should take a Parish, a Church, and to them cast the holy things of the body and blood of Christ, as unto a company, ma∣ny of them (if not the most of them) no better then dogs? I my self having been one, who was not so good as a god, till the grace of God appeared, plucking me out of my wicked wayes to the knowledge of the Truth (which you fear I have not owned.) But the day will discover, and God will judge between you and us.

Here is stuff indeed, enough to make an onely English-man to speak Greek and Latine of purpose, to declare the vanity of such words against Languages, like as the Sedentary Phi∣losopher did presently arise and walk about, to shew the folly of him, who before him denied motion; Quis expedivit Psittaco suum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Picas{que} docuit nostra verba conari? I wonder Sir, where you learned to speak these our words, to spie out

our Liberties, yea, to Pie and Parrat out our Tongues, Degrees, and Learning of the University, your self never living there, and now conversing with the Antipodes to the same?

Auditum, spectatum admissi risum teneatis amici! Truly friends and Readers (so I would join you, for that I know, all Readers of me, will not be friends with me) I had not written out this passage, but that I would at the closure of my answer, present you with this spectacle of ridiculous stuff to move some mirth in you (for there is nothing of Oracle or solid matter in it, to take up any of your serious eyes, ears, or thoughts.) These indeed having been carried now a long time, even unto wearisomness and tediousness I fear, through the washes, deeps and dippings of Ponds and Rivers; it is time to bring you now to a fire to warm and dry you, and in good time be it spoken, as done: Here's an ignis fatuus, a smoaking fire-brand, a spark∣ling squib, a blazing Comet, a crackling thorn-bush (enough to smutch a whole University) but fear nothing, deest ignis, there's no fire under the words, nothing but a little flash, and fume, and new light, a noise, vox preterea nihil, if you cannot warm your hands at it, yet clap your hands at it, and shout, and laugh at it till you have warmed and refreshed your self sufficiently, whilst I go on with my answer to such words, for there is nothing of matter in them, and shew the vanity of va∣nity in them also, and all to be but vanity here.

Sir, How dare you say you embrace the truth laid out by Je∣sus? did ever Jesus lay down, that a man should go to School, and learn his Accidence and Grammar, and so to a Scrivener to write a good hand, to cypher and cast account, commence a shop-keeper, or Grocer, and set up shop, and sell by the pound Figs and Currens (being never brought up to the trade) in the parish, they nilling, willing, to make a living to the value of he knows what, more or less, and there stile himself a Brother and Teacher of Jesus Christ? but this is nothing.

Look about you all Apprentices, How dare you say, you em∣brace the truth as it is laid out in Jesus? did ever Jesus lay down, that a man should go up to London, binde himself to such a Trade for seven or eight years, and after a Trade learned, and his years of Apprentiship served out, to get himself made a Free man, and then to Commence Merchant or Trades master;

after that, to come to be Warden of his Company, and so De∣puty of a Ward, at last to rise to be an Alderman, and Lord Major of the City, and get a great estate there amongst the Citizens to a value of 1000 l. per annum, more or less, they nil∣ling, willing, and then stile himself a Citizen of London?

Once more, look about you Lawyers, How dare you say, you embrace the truth as it is laid out in Jesus? did ever Jesus lay down, that a man should go to the Inns of Court, learn the Latine and French tongue, and there read Magna Charta, the Reports and Cases, and so Commence Barrister and Councel∣lor, and so Serjeant of the Coife, and lastly, a Judge of Assize, and so take Fees from the Clyents for Causes, to the value of divers 100 l. per annum, more or less, they nilling willing, and there stile himself a Councellour at the Law.

But why do I intermeddle here? The Narrator or Relator meaneth not me sure, for that he speaketh of some Doctor of Divinity; who might therfore do well to doctrine a little better, yea, and discipline the Indoct young-man. But if he be not indo∣cible also, me thinks my self, but a Batchelor of Divinity, and but an ordinary Pastor or Minister could do the one, doctrine him sufficiently (to go to no higher degrees for this, and leave the other of disciplining him to the higher Powers.)

Nay, even a Batchelor of Art (to go so low;) nay, I be∣lieve some Sophisters of a Colledge (not to trouble any of the degrees at all of the University, in so mean a work) can tell you, and will tell you, in answer to your Audacious, bold fac'd, daring interrogations.

1. That as there are in Scriptures laid out by Jesus Christ, orders and degrees of Truth, so also a Truth of orders and de∣grees, even such as are in our Church and Universities: See for your learning, Eph. 4.8. & 11, 12. When he, Jesus, ascended up on high, he gave gifts unto men, (diversities of gifts) and there∣fore he gave some Apostles, and some Prophets, and some Evan∣gelists, and some Pastors and Teachers, or Doctors, (diversities of degrees) for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come unto a perfect man, &c. Are all Apostles? are all Prophets? are all Teachers or Doctors, &c? There is that whole Chapter, 1 Cor. 12, to this purpose, to shew the diversity of gifts, and degrees

of Officers in the Church, from the foot, hand, eye, head of the natural body, and the diversity of the parts thereof; insomuch that the same Apostle saith, 1 Tim. 3.13. They that used the office of a Deacon well, purchased to themselves a good degree, that is, a Presbytership: and howsoever you think otherwise of it, Jesus himself, as he was present at the marriage in Cana of Galilee, John 2.1. to countenance that estate and degree of Ma∣trimony, so he sate in the midst of the Doctors, Luke 2.46. both hearing them, and asking them questions, whereby he also Authorised that degree also, and all other inferior and subordi∣nate degrees tending thereunto.

So it is laid out by Jesus, both in Nature and Grace also, as that one Text sheweth, Mark 4.28. The earth bringeth forth fruit of her self, first the blade, then the ear, after that the full corn in the car, and then when the fruit is ripe, he putteth in the sickle, because the Harvest is come.

Are there not mentioned in the Psalm 62.9. Men of high degree, and men of low degree? and doth not James bid the brother of low degree rejoyce in that he is exalted? Jam. 1.9. Will not you do the like, who are now but a Brother of low degree, rejoyce when you are exalted, to be a Preacher, and then a Dipper, who is with you; a Brother of bighest degree? You have been a Surveyour in your own Parish, and then Overseer, and now ha∣ving a little better regulated your house, may hope to be a Con∣stable to rule the Town, and also you may rise to be a Church∣warden, but that you have forsaken your Church, and the Church, if that will exempt you, and now then, why are you so against our being Batchelor of Art, and then Master, and so Batchelor of Divinity; and then Doctor; which are our de∣grees of the University, like as the other are your degrees of the Countrey.

2. He can tell you, that Jesus indeed hath laid down expres∣ly and absolutely in particular Texts & words, That a man must serve and worship God, onely in Spirit and Truth, and place his faith & confidence in his promises, and repent of all sinful ha∣bits and acts, and what are his duties to God and man, in the place and calling that he is of, with all other particular and ge∣neral matters necessary to salvation, and of Moral concernment. But for other things that are of an inferior alloy, and but of

Ceremonial, or Temporal Circumstantial nature, he hath laid them down onely inclusively and respectively, in some general rules and dictates, of good order and comeliness, upon a just occasion or need, unto edification and for good; and so left them to common Christian reason, and humane prudence to un∣dertake and prosecute according to the same: amongst which things, are those that you except too, education in the Universi∣ty, study of the Greek and Latine, reading Philosophy, taking Degrees, Titles of discrimination, getting Preferments, diver∣sity of Orders, &c. of which you may read more particularly and largely in my book before, if you desire to be a Scribe in∣structed to the Kingdom of heaven, in such particulars.

Onely I will either add here, or repeat here (fearing you will scarce be at the pains (for so it will be to you pains) to read it) that the learning of the Latine and Greek tongues (you might have put in the Hebrew too, if you had been a true Isra∣elite) and the studying of Philosophy, and other Arts and Sciences, and the taking of the several Degrees (which are the honours and garlands of the Universities, which they give to Proficients accordingly, to make them first Students, then Gra∣duates) all these are very useful and beneficial, not onely as the present aliments and encouragements of those Arts and Scien∣ces, but those Arts, and Sciences, and Languages, are good for∣tifications of the understanding, and the enabling of Reason, yea, and of Faith too, to encounter with Atheists, Hereticks and Schismaticks, strong preparatives to the expounding of the Text of Scripture, being written in two of those Languages, and a fuller qualification unto the work of the Ministery, to do it so as not to be ashamed through ignorance, and say the book is sealed and he cannot read.