But there occurs no small difficulty from the use of the word Baptisms in the plural number. For it is not any where else in the Scripture so used, when the Baptism of the Gospel is intended, and the Jewish washings are often so expressed. The Syriac Interpreter which is our most ancient translation, renders it in the singular number, Baptism. But because there is a full agreement in all Original Copies, and the ancient Expositions also concur therein, none have yet adventured to leave the Original, and follow that translation; but all generally who have commented on the place, have considered how the word may be understood and explained. And herein they have fallen into such various conjectures, as I shall not spend time in the consideration and refutation of, but content my self with the naming of them, that the Reader may use his own judgement about ⟨p. 32⟩them. Some therefore suppose that mention is made of Baptisms because of the Baptism of John and Christ, which as they judge were not only distinct but different. But the Jews were indifferently baptized by the one or the other; and it was but one Ordinance unto them. Some because of the many Baptisms or washings among the Jews, into the room of all which the mystery of our Baptism doth succeed. But this of all other conjectures is the least probable; and if any respect could be had thereunto, it would have been necessary to have mentioned Baptism in the singular number. Some think respect is had unto the several sorts of Gospel Baptism, which are usually referred unto three heads, fluminis, flaminis, sanguinis, of the Water by external washing, of the Spirit by internal purifying, of Afflictions unto blood by both. And thus the Apostle should not only intend the Baptism of Water, but also the whole spiritual cleansing of the Soul and Conscience, which was required of men at their initiation into Christian Religion, called [Greek or Hebrew], 1 Pet. 3. 21. with a purpose to seal their Confession with their Blood if called thereunto, and therein being baptized with the Baptism wherewith the Lord Christ in his suffering was baptized, Matth. 20. 23. And this hath in it much of probability, and which next unto what I have fixed on, I should embrace.
But there occurs no small difficulty from the use of the word Baptismes in the plural number. For it is not any where else in the Scripture so used, when the Baptism of the Gospel is intended, and the Jewish washings are often so expressed. The Syriack Interpreter which is our most ancient translation, renders it in the singular number, Baptism. But because there is a full agreement in all Original Copies, and the ancient Expositions also concur therein, none have yet adventured to leave the Original, and follow that translation; but all generally who have commented on the place, have considered how the word may be understood and explained. And herein they have fallen into such various conjectures, as I shall not spend time in the consideration and refutation of, but content my self with the naming of them, that the Reader may use his own judgement about ⟨p. 32⟩them. Some therefore suppose that mention is made of Baptisms because of the Baptism of John and Christ, which as they judge were not only distinct but different. But the Jews were indifferently baptized by the one or the other; and it was but one Ordinance unto them. Some because of the many Baptisms or washings among the Jews, into the room of all which the mystery of our Baptism doth succeed. But this of all other conjectures is the least probable; and if any respect could be had thereunto, it would have been necessary to have mentioned Baptism in the singular number. Some think respect is had unto the several sorts of Gospel Baptism, which are usually referred unto three heads, fluminis, flaminis, sanguinis, of the Water by external washing, of the Spirit by internal purifying, of Afflictions unto blood by both. And thus the Apostle should not only intend the Baptism of Water, but also the whole spiritual cleansing of the Soul and Conscience, which was required of men at their initiation into Christian Religion, called 〈non-Latin alphabet〉, 1 Pet. 3. 21. with a purpose to seal their Confession with their Blood if called thereunto, and therein being baptized with the Baptism wherewith the Lord Christ in his suffering was baptized, Matth. 20. 23. And this hath in it much of probability, and which next unto what I have fixed on, I should embrace.
