fome difference about the Manner of applying this Element: Some require the dipping of the Baptized Perfon, and washing him all over, in imitation of John the Baptift, who plunged all thofe that came to him in the River Fordan; others think the fprinkling of Water fufficient, and the washing of one Part may ferve for the whole.

But this being only a Mode or Circumftance of this Duty, confideration may be had of the different Climates and Cuftoms of Countries; and likewife of the different Strength or Weakness of the baptized Parties. Indeed, in those hotter Countries where Bathing was commonly us'd, it is more than probable that this Sacred Rite was perform'd by dipping or plunging the whole Body in Water. Thus John the Baptift living in thofe warmer Regions,_at the first Inftitution of Baptifm, plunged his Difciples: But yet even in thofe Places this was not thought abfolutely neceffary to Baptifm, for Clinicks, and other infirm and difeafed Perfons were then allow'd to be sprinkled, and the Fathers generally own this for a lawful Baptifm. And therefore in the more northern and colder Climates, where Infants, efpecially in the Winter Seafon, could not without imminent Danger be thus plung'd in Cold Water, the Prudence and Charity of the Church admitted them into it by sprinkling: And because God hath declar'd that he will have Mercy and not Sacrifice, this Indulgence to tender Infants is continued in those colder Countries to this day. Sutable whereunto our Church, according to the antient Practice, first recommends Immerfion or Dipping, where Strength will bear; but yet allowing of Sprinkling to the weakness of Children, this hath prevail'd above the other, and is become the common Practice. Indeed.

The words Bal and Baliw in the Original fignify both, and may be apply'd as well to Sprinkling as Dipping. And the Practice of the Apoftles and Primitive Chriftians extended to both for tho they who were baptiz'd in Fordan and Enon were receiv'd by dipping, yet we read of whole Families baptiz'd in their own Houfes; and particularly of the Jaylor and all his Houfhold baptiz'd at home, and at Midnight too; which could not well be but by Sprinkling, as we read Acts 16. 32, 33. And 'tis probable that the three thoufand Converts baptiz'd upon St. Peter's Sermon, the fame day, and in the Place where they were affembled, were received into the Church the fame way; for if it had been otherwife, it would have required another Place,

Place, and a longer Time. However that be, 'tis certain that 'tis not the quantity of Water in Baptifm, no more than the quantity of Wine in the Lord's Supper, but the Holy Spirit of God that gives all the Virtue and Efficacy to both; and therefore imploring that, we need not raife any Doubts or Difputes about either.

In fhort then, to clear up this Matter, we muft diftinguish between what is neceffary and effential to Baptifm, and what is only accidental or circumftantial to it: For the former, the Element of Water, the Form of Words in the Administration, and Perfons duly qualify'd and authoriz'd thereunto, are made neceffary to this Sacrament by the Command of our Saviour, which things must therefore be conftantly obferv'd and kept to in the Celebration of

it.

But for the latter, to wit, the Quantity of Water, and the Manner of ufing it, whether by applying Water_to_the Perfon by Sprinkling, or the Perfon to the Water by Dipping, these things being under no Command, nor any where determin'd in Holy Scripture, are left indifferent; and if we do not urge the one as neceffary to the excluding of the other, Baptifm may be lawfully and effectually perform'd by either.

Pafs we then from the outward vifible Sign in Baptism, which is Water, to the Form of Words to be us'd in the Administration of it; and that, both our Text and Catechifm tells, must be in the Name of the Father, and of the Son, and of the Holy Ghost.

Now to baptize in the Name of the Father, Son, and Holy Ghoft, may imply in it these two or three things.

1. That we baptize by the Commiffion and Authority of these three Perfons.

2. That we baptize into the Faith of the three Perfons of the Trinity. Or,

3. That we confirm our Baptifm by the Witness of these three Perfons. A word or two of each.

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And,

1. I fay, To baptize in the Name of the Father, and of the Son, and of the Holy Ghoft, is to baptize by the Authority and Commiffion of the three Perfons in the everbleffed Trinity for fo the Commiffion given in our Text exprefly runs; Go, baptize all Nations in the Name of the Father, Son, &c. Which Commiffion was first given to the Apostles by Chrift himself, and in them to all their Succeffors, with whom he promis'd to be to the end of the

World.

World. And as this requires and authorizes them fo to do, fo doth it forbid all others from meddling with it; for the Command, to go and baptize all Nations, is join'd with the Office of Preaching or Teaching all Nations: So that none may prefume to baptize, but fuch as have Authority to preach; and none but lawful Minifters have any Authority to do either. And therefore (as a learned Author tells us) the Church of old forbad all Women to baptize; the Council of Carthage did the fame: And Epiphanius accounted it ridiculous in Marcion and his Followers, to permit Women to do that Office. Sutable hereunto, our Church allows no Midwives to baptize, but confines this Office to lawfully ordain'd and authoriz'd Minifters; chufing rather to leave Infants in cafes of Neceffity to the Mercy of God, than to violate and tranfgrefs his own Commiffion. Baptifm then being thus ordain'd by the Son of God, and confecrated by his Holy Spirit, may and ought to be folemniz'd in the Name of the whole Trinity.

:

2. To baptize in the Name of the Father, Son, and Holy Ghoft, is to baptize in the Belief of the three Perfons in the Holy Trinity, and fhews that they own their Faith in each by this Form is fignify'd our Reception into that Church, which is diftinguish'd from Jews, Turks, and Infidels, by believing three Persons and one God. Upon this Article of the Trinity, all the Chriftian Religion is founded; and therefore upon our entrance on Chriftianity, we are baptiz'd into this Faith, and by this Form us'd in it, are taught ever after to profefs and adhere to it: and therefore St. Ambrofe tells us, that when Perfons of riper Years came to be baptiz'd, they were ask'd three times in the Belief of the three Perfons in the Holy Trinity; and were put into the Water first when they profefs'd their Belief in the Father, and again when they profefs'd their Belief in the Son, and the third time upon their Belief in the Holy Ghost. This is that Trine Immerfion of which we read fo often in the antient Fathers; which tho wifely enough us'd upon the Authority and Practice of the Church, yet may not be urg'd as neceffary, when under no Command.

3. To baptize in the Name of the Father, Son, and Holy Ghoft, is to call in the three Perfons of the Holy Trinity, as Witneffes of our being baptiz'd in the Belief of them: this is intimated to us by St. John, in 1 John 5. 7. There are Three that bear Record in Heaven, the Father, Son, and Holy Ghost; and thefe Three are one. Now this Record

is not only to afcertain to us the Truth of the Holy Trinity, but to fecure our Faith in it, and to aggravate our Infidelity if we apoftatize from it.

Thus we fee both the outward vifible Sign, and Form in Baptifm, together with the Manner of applying the one, and the Reason of ufing the other. I fhall conclude both with an Inference or two from each. And,

1. If Water be the only outward and vifible Sign appointed by our Saviour in this Sacrament, then we fee upon what flender ground all other Additions to it stand. There is a certain Church in the World, that hath clogg'd this Inftitution of Chrift, with many other cumbersome and uncommanded Signs; adding Oil, Cream, and Spittle, as neceffary and fignificant Rites in the Administration of it. Had Chrift inftituted no outward Sign in this Ordinance, he might be fuppos'd to have left it to the Appointment of the Church; but having taken fuch particular care to affign the washing with Water, as the fittest Ceremony to reprefent the inward cleanfing, it must be great Prefumption either to alter or to add to it: for this is, in fome measure, to exalt ourfelves above our Saviour, and to teach for Doctrines the Commandments of Men. St. Auftin tells us of one Seleucus, who baptiz'd with branding with an hot Iron, from a grofs Abuse of that Prediction of our Saviour, He hall baptize you with the Holy Ghost and with Fire; where Fire is to be taken for that outward Appearance of the Holy Ghoft, who came down on the Apostles in the Form of Fire; or if it be any thing diftinct from it, can be meant only of that Fervency of Spirit, with which he infpir'd them: So that this is a grofs perverting of Holy Scripture, and all other Additions that are made neceffary and effential to this Ordinance, are no better.

2. From what has been faid concerning the applying of the outward vifible Sign of Water in this Sacrament, either by dipping or fprinkling, both which are included in the word Baptizing, and have been promifcuoufly us'd, according to the different Climates and Customs of several Countries; we may learn the grofs Error and Superstition of the Anabaptifts, who require Dipping as the only neceffary and effectual way of adminiftring this Sacrament, and decry all other Baptifms as invalid, that are not perform'd in this way which Error they have been unhappily led into, partly by not knowing the true Senfe and Meaning of the word Baptizing, partly by their Ignorance of the

antient

antient and modern Ufe of it in the feveral Ages of the Church; but chiefly by the cunning Craftinefs of Deceivers, who have inftill'd thefe falfe Notions into them, to ferve fome other purposes: whereas 'tis not fo much the Quantity of Water, or the outward wafhing of the Body, as the inward purifying of the Soul, that renders it effectual. So St. Peter tells us, That Baptifm now faves us, not by the washing of Water, but by the Anfwer of a good Confcience towards God.

Laftly, From what hath been faid concerning the Form of Administration in the Name of the Father, Son, and Holy Ghost, we may learn ftrictly to obferve and keep to it. This is fo exprefly requir'd in the Inftitution of this Sacrament, that all have been branded for Hereticks, who have departed or vary'd from it. We read of Dionyfius a Carthufian Monk, who baptiz'd in the Name of the Lord God; and of Theophranius and Eutyches, who baptiz'd in the Death of Chrift; and of Valentinus an antient Heretick, who baptiz'd in the Name of the unknown God, and of the Truth the Mother of us all. But thefe and the like Baptifms have been judg'd invalid, as wanting a neceffary and effential part of Chrift's Inftitution, and the Parties cenfur'd for Apoftates from the Faith, that us'd or countenanc'd them. But generally, the Form here prefcrib'd by our bleffed Saviour, hath every where obtain'd in the Chriftian Church; which fhould teach us firmly to adhere to it, without any Addition to or Alteration from it.