Troposchēmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. K

Baptism a Burial. ROM. 6.4. and COL. 2.12. Expounded, and Practically Improved.

Rom. 6.4. Know ye not, that so many of us as were baptized (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) into Jesus Christ, (that is, into the Profession of his Faith, Confession of his Name, and Communion with his Church) were baptized into his Death.

Col. 2.12. — Buried with him in Baptism, wherein ye are also risen with him, &c.

FOr the opening of this Metaphorical Text, we will shew,

• 1. The Literal Signification of the Word Baptism.
• 2. The Metaphorical Signification thereof.
• 3. What Burying literally and tropically is.
• 4. Give a symbolical Parallel between Baptism and a Burial.
• 5. Produce some Inferences from the Whole.

In shewing the Signification of the Word Baptism, we will with all Impartiality give the Judgment of the Learned. The Word is Greek, and we are to seek its meaning from the Learned in that Tongue, of whose Writings we have carefully examined the most noted, some of which are, Scapula, and Stephanus, Pasor, Minshew, and Liegh's Critica sacra; Grotius, Vossius, Causabon, Selden, Mr. Daniel Rogers, Mede, Chamier, Dr. Taylor, Dr. Hammond, Dr. Cave, Hesychius, Budaeus, Beza, Erasmus, Buchanan, Luther, Illyricus, Zanchy, Glassius, &c. who with all the Learned of any note, that are impartial, agree with one Voice, That the primary, proper, and lite∣ral Signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Baptiso, is, M••rgo, immergo, submergo, obruo, item tingo, quod fit immergendo; that is, to drown, immerge, plunge under, overwhelm, as also to dip, which is done by plunging. And 'tis certain the Ancients so understod it, as ap∣pears by their constant Practice of dipping such as were baptized; as Tertullian says of his Trine-Immersion, Ter mergitamur, that is, thrice are we dipp'd. And that the Change of the Rite to Aspersion, or Sprinkling, was invented to accommo∣date the tender Bodies of Infants, in these Northern Parts, when the Practice of bap∣tizing them prevailed, is ingenuously confessed by Vossius, and most of the Learned.

In a less proper or remote sence, because things that are washed are dipped in, or covered all over with Water, it is put for Washing, Luk. 11.38. Heb. 9.10. Mark 7.4. And we dare modestly assert, That no Greek Author of any Credit, whether Heathen or Christian, has ever put Baptizing for Sprinkling, or used those Words promiscu∣ously. The Greeks have a peculiar Word to express Sprinkling, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they use when they have occasion; as might be abundantly shewn, if needful.

From this proper Signification arise some Metaphorical Notations: As,

1. From the Signification of Drowning, (they are the Words of* 1.1 Vossius, in Thes. Theol.) it is put for Affliction, because they that are afflicted are as it were drowned in the Gulph of Calamities, Mat. 20.22. Mark 10.38. Luke 12.50. Baptismus non sig∣nificat Afflictionem quamlibet, sed vehementem, & forinsecus irruentem, ut sunt in Scripturis undae persecutionum & tribulationum, quibus qui merguntur & abruuntur, baptizari vide∣antur. Estius ad 1 Cor. 15.2••. That is, Baptism denotes not every light Affliction, but that which is vehement and overwhelming: As there are Waves of Persecutions and Tribu∣lations mentioned in Scripture; so such as are drowned and overwhelmed by them, may seem to be baptized, Mat. 20.22, 23. Mark 10.38, 39. Luk. 12.50. The Reason of the

Metaphor is taken from many and deep Waters, to which Calamities are compared. Psal. 18.16. He drew me out of great Waters. Psal. 32.6. Psal. 69.1, 2, &c.

2. It is put for the miraculous Effusion of the Holy Spirit upon the Apostles, and other Believers, in the Primitive Church, because of the Analogical Immersion or Dipping, (for so, as we have proved, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies): For the House where the Holy-Spirit came upon the Apostles was so filled, that they were (as it were) drowned in it: Or the Reason of the Metaphor may be from the great Plenty and Abundance of those Gifts, in which they were wholly as it were immerged, as the Baptized are dipped under Water. Acts 2.3. Mat. 3.11. Mark 1.8. Luke 3.16. John 1.33. Acts 1.5. & 11.16. When Fire is added, it is a Symbol of external Manifestation.

3. It is put for the miraculous Passage of the Israelites through the Red Sea, 1 Cor. 10.2. which was a Type of Gospel-Baptism.

These Reasons of the Metaphor are evident and convincing Demonstrations, that the Signification of Baptism is to dip or plunge; for Sprinkling can bear no Analogy with them.

The Word is expressed in the Old Testament by the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tabal, which the Septuagint (or the Seventy Learned Interpreters) render by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Baptiso, to dip, as these Texts shew, Gen. 37.31. Exod. 12.22. Lev. 4.6. & 17.14. & 6.51. & 9.9. Deut. 33.24. Numb. 16.18. 2 Kings 5.14. &c.

Hence also the Baptized are said to be dead and buried, in allusion to the putting of dead Men into the Earth, and covering them therewith; to which we proceed.

What Burial in a natural sence is, every Man knows; and in our Text it is a Me∣taphor, the Symbolical Analogy of which with Baptism follows in the Parallel.

Metaphor.	Parallel.
WHen one is buried, it im∣ports him to be dead, for none but such ought to be buried.	WHen one is baptized, he ought to be dead to Sin, that is, conver∣ted by the Power of God's Word to Gospel-Truth, which always makes the Soul loath and detest Sin, and then that Soul may be said indeed to be dead to Sin. This may be evidenced by this Consideration, That Baptism is an illustrious Symbol of the Death of Christ our Saviour, who died for us. I am he that was dead, and am alive; behold, I live for evermore. The true Administration of this Sacrament visibly figures it to us; and to that end it was instituted, viz. to confirm that great and glorious Truth of his being really a Man, and so cabable of suffering or passing through the Death of the Cross,* 1.2 into which Death we are baptized; and then being dead to Sin, and to this World, we are to live in newness of Life amongst the Saints in the Kingdom of God.
II. When one is buried, he ought to be covered all over with Earth, else 'tis no Burial.	II. When one is baptized, he ought to be covered all over with Water, or else 'tis no Baptism. Which fully appears, 1. From the Nature of Burial. 2. From the proper and Metaphorical Significations of the Word, (as is largely opened). 3. From Scripture-Practice, which always was by Dipping, as all the Learned that are im∣partial acknowledg. 4. From the constant Practice of Antiquity, who retained the right Form until Clinical Baptism, (viz. such who deferred their Baptism till their sick Bed) came to be used about Cyprian's time, in the third Century. These Clinici (so called, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 baptized in their Bed,) were such as delayed their Baptism until their Death-Beds, because they believed it would take away all Sin, and that there was no Pardon if they sinned after receiving it; yet not daring to go out of the World without this great Badge of Christianity, deferr'd it till they thought they were in danger of Death: And since they could not without peril of Life be dipp'd, Sprinkling was invented to serve the turn. For a like Reason (as was said before) they changed the Mode of Administration with respect to Infants, when their Baptism was introduced, out of regard to their tender Constitutions, es∣pecially in cold Countries & Seasons. This was the Original of Sprinkling, and sprung purely from the abuse of Baptism, and the Want of the right Subject; as (by Di∣vine Aid) shall be demonstrated in a particular Sheet, impartially, and from undoubted Authority. One may with as much reason be said to be buried, when Clay or Earth is thrown upon his Head only; as to be baptized, when Water is poured upon his Head or Face: And if the one be no Burying, 'tis as certain the other is no Baptism. And he that affirms, that Sprinkling may represent or symbolically express the Death, Burial, and Resurrection of Christ, does at the same time speak without colour of Truth, Word of Sence, and against all the Reason in the World. As breaking of the Sacra∣mental Bread, visibly betokens that Christ's Body was broke; and as the pouring forth of the Sacramental Wine, represents the gushing forth of his Blood: so the Sacra∣mental Dipping in Water, viz. Baptism, represents his Death and Burial; and the coming from under the Water, his Resurrection.* 1.3

III. Burial precedes the Resur∣rection, or raising of the dead Body to a State of Immortality.

III. The Immersion of the Party bap∣tized, precedes his Emersion, or coming out of the Water; which symbolizes or answers to two things: 1. The Resur∣••ection of Christ, 2. Our rising again to Newness of Life: Buried with him in Bap∣tism, wherein ye are also risen with him, &c. as in the Text.

Inferences.

FRom the whole we may rationally conclude, That the Administration of this great Ordinance by Sprinkling, (which comports not with the Literal nor Meta∣phorical Signification of the Word, nor those great Mysteries represented by it, viz. the Death, Burial, and Resurrection of Christ) is disorderly, and should be rectified.

2. It is a Motive to excite us to admire and reverence the great Grace and Good∣ness of Christ, who hath given us such a visible Symbol of his Death, Burial, and Resurrection; not only to confirm our Faith, but also to prevent our being deceived by any seducing Spirits.

3. It is not to be wondred at, that such as deny the Man Christ Jesus, but preach up the Light within to be a Saviour, should reject these two great Ordinances stated in the Scripture, (viz. Baptism, and the Lord's Supper) because such as deny the Substance, are necessitated to deny the Sign. Persons of this Judgment may be easi∣ly confuted: For when ever the Term Baptism is mentioned, and God or Christ re∣presented as the Agent, it must be understood of the Baptism of the Spirit, in the Sence before spoken of. When ever Baptism is mentioned as the Act of any Apostle or Minister of the Gospel, it denotes Water-Baptism, because these have neither Power nor Commission to baptize with the Spirit, and with Fire. And when ever the Baptism of Blood and Suffering is mentioned, it must be understood of Persecutors, or ungodly Men, who murther, destroy, or afflict the Godly; for neither God (with∣out Blasphemy) nor good Men) without a wrong application of the Term) may be said to baptize that way. So that when we meet with the Act of Baptism, as the Act of a good Man, we must of necessity understand it of Water-Baptism, in the same Method and Mode of Administration, as was practised by the Apostles and Primitive Christians; and that being a positive Institution, (with respect to the Sub∣ject and Manner of Administration) is not to be deviated from, upon any pretence whatsoever, unless we will suppose the Laws of the Almighty to be in the Power of Man, so as that he may dispense at pleasure with them; which is not to be done without sufficient Authority from God himself, which is no where to be found.

4. If the Laws of the great unerring Sovereign of all things are to be observed without variation, unless it be by his express Direction; then we are to conform ex∣actly to his Order, in this part of the Evangelical Law, and to practise it no other∣wise than he has prescribed, because it was once so delivered to the Saints.

5. We would caution all that would approach to this sacred Evangelical Ordinance, unless they be dead to Sin, that is, such as truly and really hate Wickedness, and the empty Vanities of the World; and unless they have a prospect of, and long to have an Interest in that never-fading Inheritance, promised by our dear Lord Jesus to his Children; not to prophane this blessed Institution: Because, if they want the due Qualifications of serious and converted Souls, viz. Faith, Repentance, and good Lives, they are hereby entitled, not real Members of Christ, but Hypocrites, and incur as great a Hazard, as such do who eat and drink unworthily of the Lord's Supper.

Notes

• * 1.1

  A notio∣ne quae merge••e significat, profluxit ea quae pro-affligere usurpatur, quia qui affligun∣tur, cala∣mitatum gurgite quasi mer∣gantur.
• * 1.2

  Rom. 6.3, 4, 5.
• * 1.3

  1 Cor. 15.2, 3, 4, &c.