PART I. Of the Rite of Baptism among the HEATHEN , and the JEWS .

The Contents . The Heathen themselves not without the knowledge of another World , and of the insufficiency of natural Religion to bring them to the happiness thereof . Occasion taken by them from thence to enquire after other ways of obtaining it , and by the Devil to suggest the mysteries of their respective Deities as the only proper means of compassing it . Those mysteries every where initiated into by the Rite of Baptism ; partly through Men's consciousness of their past sins , and which they judged it but meet they should be some way purged from , and partly through the policy of the Devil , who thereby thought to procure the greater veneration to them : That as it was a Rite , which was in use among God's own people , so naturally apt to represent to Mens minds their passing from a sinful to a holy Estate . Of what Service the Heathens use of this Rite is toward the commendation of the Christians Baptism , and a transition from thence to the use of it among the Jews . Which is not only prov'd at large out of the Jewish Writings , and several particulars of that Baptism remark'd , but that usage farther confirm'd by several concurring proofs ; such as is in particular the no appearance there is otherwise of any initiation of the Jewish Women , the Baptizing of the whole Nation in the Cloud , and in the Sea , and a remarkable allusion to it in our Saviour's Discourse to Nicodemus ; The silence of the Old Testament concerning that Rite shewn to be of no force , because though it take notice of the first Jews being under the Cloud , and passing through the Red Sea , yet it takes no notice at all of their being Baptized in them , or of their Eating , and Drinking that spiritual repast , whereof S. Paul speaketh . The Baptism of Christians copied by our Saviour from that of the Jews , and may therefore , ( where it appears not , that he hath made an alteration ) receive an elucidation from it .

THough the Baptism of Christians be my proper business , and ought accordingly to be made the subject matter of my Discourse ; yet I think it not amiss to premise something concerning the use of the like Rite among the Heathen , and ( which is of much more consideration ) among the people of the Jews : Partly because Christianity may seem to have borrowed her Baptism from the Baptism of the latter , and we therefore may borrow some light from it toward the clearing of our own ; And partly because it may appear both from the one , and the others Baptism , that Christianity hath laid no other imposition on us , than what the general reason of Mankind , or a more early Tradition prompted others to the imbracing of .

For the understanding whereof we are to know , that as the Heathen themselves were not without a presension of another World , wherein the Souls of Men should be treated according to their demeanour here ; So they alike saw , or at least suspected , that they could not expect a happy futurity by a bare compliance with those rules , which natural Religion suggested to them : Partly , because they saw but too well that they could never arrive at a perfect compliance with them , by which means they should always stand in need of the divine favour , and forgiveness ; And partly , because they knew it to be in the power of their offended Deities to prescribe what ways , and means they thought good for Men's obtaining a reconciliation with them . This therefore being the general , and indeed natural sense of Mankind , and not a little quickned at the first by what they might learn from God's own people concerning the Sacrifices , and other Rites , whereby he appointed them to atone him ; Men began to look out every where for proper means to obtain the favour of their Gods , and the Devil , who was willing by all means to precipitate them into destruction , did either by himself , or his Agents suggest such , as might gratifie those their hopes , but withal not only no way profit them , but debauch their minds so much the more . Only lest too gross a deceit should come to be discern'd , he took care , among other things , that what he suggested should be concealed from the generality of Men , and indeed even from those , who were desirous to understand them , till they had approv'd themselves by a long expectation , and the undergoing of all those things , which were preparatory to them . From hence it was , that the mysteries of the several Heathen then Deities came to have their beginning , and name ; Those of the Mother of the Gods in Samothracia , and of Hecate in many places . Hence those famous ones of Ceres and Proserpina at Eleusis in Attica , of Bacchus in Boeotia , and of Mithras in Asia . In fine , hence those of Orpheus almost all over Greece , and of Isis in Aegypt , and many other places : They * * Clcero de leg . lib. 2. Mihi autem cum multa eximia , divinaque videntur Athenae tuae peperisse , atque in vitam hominum attulisse , tum nihil melius illis mysteriis , quibus ex agresii immanique vita exculti ad humanitatem , & mitigati sumus , initiaque , ut appellantur , ita revera principia vitae cognovimus , neque solum cum laetitia vivend ; rationem accepimus , sed etiam cum spe meliore moriendi . , who were not without a due esteem of piety and vertue making the end of those mysteries to have been the procuring to those that were initiated into them a possibility of living happily in the other World , whilst nothing but extremest miseries attended the neglecters of them .

Sophocles — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

But because mysteries of this nature were not to be communicated to all , no nor yet to any before they were purged from their past sins ; Therefore care was taken first of all ( as we learn from Clemens Alexandrinus † † Strom. lib. 5. p. 424. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) that they should pass through certain purgations , or washings , and which though ( as Tertullian * * De Baptismo . c. 5. speaks ) perform'd viduis aquis , that is to say , with such , as had not the incubatition of God's Spirit , yet were , as he afterwards (a) (a) Ibid. Certe ludis Apollinaribus , & Eleusiniis tinguntur , idque se in regenerationem , & impunitatem perjuriorum suorum agere praesumunt . affirms , both administred , and receiv'd as effectual Symbols of a new Birth , and a freedom from the punishment of their offences . It was thus in particular , that Men were initiated into the mysteries of Eleusis , even the lesser ones , and such as were preparatory to the greater , and he who initiated them into them entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) (b) Hesych . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or the Waterer . It was thus , as we learn from Tertullian (c) (c) De Bapt. c. 5. Nam & sacris quibusdam per lavacrum initiantur Isidis alicujus , & Mithrae . , that they initiated Men into the rites of Mithras , and so too into those of Isis : The Chief Priest of that Goddess ( as Apuleius (d) (d) Milesi . 11. citat . à Seldeno de success . ad leg . Hebr. c. 26. describes his own initiation ) leading the party , that was to be initiated , in the Company of that Religious band to the next Bath . Where having first delivered him to the usual washing , and ask'd pardon of the Goddess , he sprinkled him all about , and bringing him back to the Temple , after two parts of the day were spent , plac'd him before the feet of the Goddess .

How this way of initiation by Baptism came to prevail so generally , is hard to say , and I will not therefore be over positive in defining . That , which seems to me to be the most probable , is , that those mysteries , to which this way of initiation belonged , came all out of the same forge , even the contrivance of the Devil , and his dependants , to whom , though ignorantly , the Heathen offered (f) (f) 1 Cor. 10.20 . Sacrifice ; That he suggested such an initiation to them , partly in imitation of those Baptisms , or washings , which God had appointed among his own people , and partly as a Symbol , which did most naturally represent to their minds their passing from a sinful to a holy Estate : Sin , by reason of the odiousness thereof , coming to have both the esteem , and name of Pollution , and that therefore , which professed to do it away , best represented by that Element , which was most proper to purge away the natural one ; In fine , that they , to whom that form of initiation was propos'd , being thereby possess'd with a good opinion of the sacredness of those mysteries , to which it led , and a hope of its also purging them from their former guilt , greedily embraced it , and made it as sacred in their own esteem , as it seemed to be in the design of those , that instituted it . Which moreover they were more easily persuaded into , because they found it much more easie thus to wash away their Sins , than to purge their Conscience (g) (g) Heb 9.14 . from dead works by repentance , and amendment . By these degrees , I suppose , it was , that Baptism came , even among the Heathen , to be the general form of initiating them into their respective mysteries ; And had those mysteries been as sacred , as their initiation into them was specious , it might have serv'd to them for a perpetual monument of that inward , and far better purity , which it becomes all those to put on , who hope for approbation from the Divine Majesty . But as that initiation of their's had for its Institutor some false God , or other , or rather some Evil Spirit , who acted the part of one ; As it was moreover an Introduction into abominable mysteries , as well as into unprofitable ones ; Witness in particular those so much talk'd of mysteries of Eleusis (h) (h) Arnob. adv. Gent. li. 5. & Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. , and which I will favour chast Ears in concealing : so I have insisted on it for no other reason , than to shew , how willing the Devil was to procure credit to his mysteries by it , and how easily Men were prevailed upon by the speciousness thereof to engage themselves in the pursuit of them . Which , though it were no commendation to those mysteries , to which it was apply'd , yet is a sufficient one of the Rite it self , and will add yet more lustre to that Baptism of ours , which leads to a Religion , that is as spotless as it self .

From the Baptism of the Heathen pass we to that of the Jews , and so much the rather , because if such a Baptism can be prov'd , it will not only be a farther commendation to our own , but it may be also give light to it : He , who came not to destroy the Law , and the Prophets , but to fulfill them ( as Christ himself declar'd (i) (i) Mat. 5.17 . in the very entrance upon his Ministry ) being likely enough to have had a regard to their Baptism also , and to have copied out his own Baptism by it . And indeed if any credit may be given to the most Authentick writings the Jews now have , and to one (k) (k) Maimonides . of the most sober Rabbins , which that Nation hath ever produc'd , there will be no reason to doubt of the Jews having , even from Antient times , the same way of initiating Men into their Religion , which Christianity doth now prescribe . For from their Writings it hath been observ'd , ( and the express words of their respective Authors alledged (l) (l) Seld. de Jure Nat. & Gent. li. 2. c. 2. &c. Ham. in his Quaer . concern . Inf. Baptism . for it ) that the Males of the native Jews were of Old initiated into that Religion by Baptism , or washing of the whole body , as well as by Circumcision , and an Oblation , and the Females by Baptism , if not also by an Oblation ; That the Males of their Proselytes of Justice ( sutably to the Males of those native Jews , into whose Religion they were admitted ) were initiated by Baptism , and an Oblation , as well as by Circumcision , and the Females by Baptism , and an Oblation ; That the Baptism of Proselytes was to be perform'd in a natural receptacle of Waters , as in a River , a Pool , or a Fountain , and the whole body washed in it ; That there were three Men appointed to preside over their Baptism , and who , as the Baptised persons stood in the water , were to lean over them , and twice explain to them some of the more weighty , and lighter precepts of the Law ; That where the Proselyte was a Female , she should be encompassed with other Women to preserve her from being seen by the Triumviri , and they to depart , when she was to come out of the water ; That this Baptism being rightly perform'd was not to be repeated , and that in what condition Proselytes were baptiz'd , that is to say , whether in a servile or free condition , ( for that was then to be profess'd ) in that they were to abide ; That , from the time of their being thus proselyted , they were for the main accounted of as Jews , and had the title of such , that they were accounted of as persons new born , yea so far , that after that time they were not to own any of their former Relations ; In fine , that that new birth was look'd upon as so singular , that it gave occasion to their Cabalistical Doctors to teach , that the old Soul of the Proselyte vanished , and a new one succeeded in its place . For all these particulars have been observ'd concerning that Baptism whereof we speak , and the Baptism it self not only made as antient as Moses , but deduced by them from that command of God (m) (m) Exod. 19.10 . , whereby Moses was enjoyn'd to sanctifie the Israelites , and cause them to wash their Cloaths , against the time that God declar'd from Mount Sinai that legal Covenant , which they were then to enter into .

Whether the Jewish Writers might not somewhat overlash in making their Baptism so very ancient , or err in assigning the former Command as the Original thereof , is a thing I mean not to dispute , and much less will I concern my self so far in it , as to vindicate them against all opposers . But as it is hard to believe , they would attribute so great an antiquity to that , which was not at least somewhat antienter than our Saviour's time , which is all we are concerned to assert ; So it will be much more hard to detract altogether from their testimony , if it hath any concurring proofs , and be otherwise fairly defensible against the adversaries thereof . Now that the testimony of the Jewish Writers is not without some concurring proofs , and such as will at least add to the probability thereof , will appear if we consider first , that though Circumcision both was , and was intended as a means of initiating the Jews , yet it was such a form of initiation , as was competible only to the Males . By which means , if there had been no other form of initiation , all of the Female Sex , who were undoubtedly as much in Covenant with God , as those of the other , must have been debar'd of any visible Sacrament to assure them of their interest in it . Which though it be not so great an inconvenience , as to enforce altogether the use of somewhat beside Circumcision , because the Females might be initiated in their Fathers , yet will make it reasonable enough to believe , that God , with whom there is no respect of Sexes , appointed some form of initiation , by which they might be alike admitted . I say Secondly , that as Circumcision was not competible to those of the Female Sex , and not unlikely therefore that there might be some other ceremony for their initiation ; So it is apparent from S. Paul (n) (n) 1 Cor. 10.2 . , that however God might deal with the Jews before , or after , yet all of them , in their passage from Aegypt unto Canaan , were baptized into Moses in the Cloud , and in the Sea . For being so , it is not difficult to believe , that the same form of initiation might afterwards have force in those , who were not capable of Circumcision , yea even in them , that were capable of it , after the Rite of Circumcision was over , if it were only to put them in mind , of that deliverance they receiv'd by it : Especially , when their Eucharistical Manna , though thence forward not enjoyn'd to be us'd , because it ceased from among them , was yet laid up in the Ark of God (o) (o) Exod. 32.16 . &c. to put them in mind of God's nourishing them by it . I say Thirdly , that though Baptism might not be enjoyned at the first , or at least enjoyn'd only for the use of those , who were not capable of Circumcision , yet it might by the advice of their Governors , and the approbation of those Prophets whom God raised up among them , be afterwards added to Circumcision , both upon the account of their Fore-fathers being commanded to sanctifie themselves , and wash their Cloaths when they appear'd before God at Mount Sinai , and as a farther declaration to them of the impurity of their Nature , and of that pure , and holy estate , which they entred into . For if their forefathers were , even by the command of God , to sanctifie themselves with washings toward their entring into Covenant with God at Mount Sinai , what should hinder such of their posterity , as presided over that Nation , to make an addition of the like Baptism ? Especially , when all was little enough to admonish them of their own natural impurity , and of the necessity that lay upon them of purging themselves from it . I observe Fourthly , that though there be not any express mention in the Scripture of that Baptism whereof we speak , nor indeed of any like it beside that of John the Baptist , which being immediately from Heaven ought not to be drawn into example ; yet is it sufficiently intimated by our Saviour , where , upon Nicodemus's wondring how a Man could be born of Water , and the Spirit , he with equal wonder demanded (p) (p) Joh 3.10 . , Art thou a Master of Israel , and knowest not these things ? For as that is a sufficient indication , that the notion our Saviour advanc'd was no stranger to the Israelites , and therefore neither such a Baptism , as was the subject of it ; So it became yet more clear by the Jewish Writers representing the Baptism of a Proselyte as giving a new birth unto him : That as it is the same in effect with the product of Christ's Baptism , so making it yet more reasonable to believe , that our Saviour had an eye to it , when he wondred so much at Nicodemus for stumbling at that property in his . All which put together , because tending toward the same thing , will make it yet more reasonable to believe , that the Jewish Writers spake not at adventure , when they represented the Rite of Baptism as a Rite of their own Nation , and by which both themselves , and their Proselytes had been of old initiated , no less than by the Rite of Circumcision . If there be any thing to hinder the admission of it , it must be the silence of the Old Testament concerning it , or at least concerning the Institution of it . But as we find no great mention , even of Circumcision it self after the five Books of Moses , and may therefore the less wonder at the no mention of Baptism , especially if , as it might be , instituted after his time ; As we find as little mention , even where it might have been more reasonably expected , of the first Jews being baptized into Moses in the Cloud , and in the Sea , or of their Eating , and Drinking that spiritual repast , whereof S. Paul speaketh (q) (q) 1 Cor. 10.3 , 4. : So there is as little reason therefore to wonder at its silence concerning this Rite , especially considering , what is notorious enough from thence , that God from time to time rais'd up Prophets among them . For their Authority , and Preaching might suffice to constitute , or confirm a matter of greater moment , than the Rite of Baptism , as added to Circumcision , can be supposed to have been .

There being therefore no great doubt to be made of a Baptism among the Jews antecedent to that of John the Baptist , and our Saviour , it will not be difficult to believe first , that our Saviour had an eye to it , when he appointed the same Rite to initiate Men into his Religion : Partly because it was his avowed Profession , that he came rather to reform , than destroy their former Oeconomy ; and partly because he might the more reasonably hope to bring them over to that faith , which it was an initiation into . It will be as easie to believe , Secondly , upon the score of the same condescension , and compliance , that Christ departed as little as might be from their manner of Administration of it , or from the ends , which it was appointed for among them ; such a compliance being equally necessary to carry on his design of bringing them over to his Religion . The consequence whereof will be thirdly , that where it doth not very plainly appear that Christianity hath made an alteration in it , we interpret the Baptism thereof conformably to that of the Jews , from whence it appears to have been transcrib'd . How much more then , where there are any fair hints in Christianity of its symbolizing with the Doctrine of the other ? The result of which will be fourthly , our having recourse upon occasion to the Baptism of the Jews for the better clearing , or establishing the Doctrine of our own . Which as I shall therefore not fail to do as often as their Writings shall furnish matter for it ; so having said thus much concerning their Baptism , and that of the Heathen , I will pass on to the Baptism of the Christians , and confine my self yet more strictly to the consideration of it .