Resurrection Why are we baptized In vain does the Church use the Symbol of Baptism if there be no Resurrection The like Testimonies frequently occur among the Fathers that believing in his Death we may be made Partakers of his Resurrection by Baptism Baptism was given in Memory of the Death of our Lord we perform the Symbols of his Death and Resurrection in Baptism We know but one saving Baptism in regard there is but one Death for the World and one Resurrection from the Dead of which Baptism is an Image Here Paul exclaiming they pass'd through the Sea and were all baptized in the Cloud and in the Sea he calls Baptism the Passage of the Sea for it was a flight of Death caused by the Water To be baptized and so plunged and to return up and rise out of the Water is a Symbol of the descent into the Grave and return from thence Baptism is a Pledg and Representation of the Resurrection Baptism is an Earnest of the Resurrection Immersion is a Representation of Death and Burial Innumerable are the Testimonies which might be added But these I think sufficient to prove that Baptism is an Image of the Death and Resurrection of Christ from hence we acknowledg the Mystery of our Religion his Deity and Humanity and of all the Faithful who are baptized in his Faith from Death to Sin to newness of Life which if they lead in this World they have a most assured hope that being dead they shall hereafter rise to Glory with Christ Which things if so what Affinity is to be seen between a Burial and a Washing that Christian Baptism should be thought to draw its Original from Jewish Lotions for if it were true that the end of our Baptism were to signify a Washing or Ablution or if it were true that the Jews of old did admit their Children or Proselytes into their Church by the administration of any diving as it is asserted by many Learned Persons of late Days yet to prove that our Baptism is indeed an Image of Death and Resurrection not of washing enough hath been said Thus far Sir Norton Knatchbul And indeed what this great Man hath asserted and clearly demonstrated doth fully detect our Brethren who argue for their Childish Rantism affirming Though Dipping was the Baptism that was practised in the Primitive Time yet it doth not from thence follow that Dipping is essential to Baptism they are the words of our late Annotators on Mat. 3. 6. The Reason they give is Because the washing of the Soul with the Blood of Christ the thing say they signified by Baptism being expressed by Sprinkling or pouring Water as well as by Dipping or being buried in Water In Answer we say with St. Bernard viz. Immersion is a Representation of Death and Burial But saith the famous Dr. Du-Veil To substitute in the room of Immersion either Sprinkling or any other way of applying Water to the Body to signify the same thing is not in the Power of the Dispensers of God's Mysteries or of the Church for that saith he as Thomas Aquinas excellently well observes It belongs to the Signifier to determine what Sign is to be used for the signification but God it is who by things sensible signifies Spiritual things in the Sacrament To which let me add Shall frail and silly Man seek out or contrive new Rites or Signs having other significations than ever the great Lawgiver appointed or intended and call them by his Name viz. Ordinances or Sacraments of Christ Will God I say ever think you suffer any Man to invent out of his own Brains new Signs or Symbols of Divine Gospel-Mysteries and father them upon him What Ordinance hath he ordained to signify the sprinkling of the Blood of Christ this cannot cerâ—ainly stand with his Care Wisdom and Faithfulness you may as well no doubt and be as far justified to contrive some other proper and fit Signs or Figures of other Gospel-Mysteries and call them Sacraments of Christ as to change his Holy Institution of Immersion or Dipping designed and ordained by him chiefly as it most clearly appears to represent his Death Burial and Resurrection into Sprinkling or Pouring and make it represent washing in or sprinkling with the Blood of Christ and then say and not blush It may serve as well Object But do you not acknowledg Baptism to signify our being washed in the Blood of Christ Answ In Answer to this we do say in a more remote sense Baptism doth hold forth our being washed or bathed in Christ's Blood which we doubt not but is signified in that of Titus 3. 5. by the washing of Regeneration and in Heb. 10. 22. Yet certainly Sir Norton Knatchbul is in the right The proper end of Baptism saith he ought not to be understood as if it were a Sign of the washing away of Sin although it be often-times taken thus Metonymically in the New Testament This therefore we say Washing is not at all the main or principal thing or such as is immediately or primarily but only remotely and secondarily signified thereby But the Death Burial and Resurrection of Christ which is the Rise and Root the Original and Meritorious Cause of all the Good we partake of is the principal Thing signified hereby But what advantage is it to you that are only for Rantism for us to own Washing is signified by Baptism sith Sprinkling can as you use it in no proper manner represent Washing But suppose it did answer in that yet it cannot be Baptism because it cannot nor does it in any respect represent the Death Burial and Resurrection of Christ nor our death to Sin and rising again in a Figure to walk in newness of Life which Baptism we have shewed was appointed to do and therefore can be no other but Immersion Dipping and Plunging or covering the Body in Water which doth resemble and most lively hold forth the Things signified thereby to our sight Yea these Matters viz. Christ's Death Burial and Resurrection are the cardinal or great Things to be considered for as in the Lord's Supper remotely many Things may be signified to us yet all the Things cannot plainly be represented to our Eyes but such Things that are the more immediate Significations of it are the proper Cause of all the rest viz. Christ Crucified and our feeding on him by Faith or the breaking of his Body and the pouring forth of his Blood are most lively set forth and represented to our visible sight So in Baptism likewise the main and more immediate Significations which are the Death Burial and Resurrection of our Blessed Saviour with our death unto Sin and vivification to a new Life is clearly resembled though the Fruit of his Death and Remission of Sin and Purging c. are consequently gathered from it also Calvin saith Baptismum esse sepulturam in quum nulli msi jam mortui mortuo tradendi sunt i.
baptized at once in that first Church so that we may conclude there were many thousands of Believers who doubtless had many Children born unto them during the time of the Gospel 〈◊〉 in the History we have recorded in the New Testament and yet we read not of one of their Children upon the account of federal Holiness and their Parents covenanting with God baptized and can any be so blind as to think the holy God would have left this thing so in the dark without the least hint or intimation had it been any of his Mind or Counsel that Believers Seed should be baptized I am sure they cannot say it without reflecting upon the Faithfulness Care and Wisdom of God. CHAP. VIII Proving Believers the only true Subjects of Baptism from the special ends of this holy Sacrament WHat the special end and use of Baptism is comes next in order to be considered wherein it will more fully and clearly appear that no Infant in Non-Age ought by any means to be baptized First of all it was ordained to be a Sign 〈…〉 the Baptized of some inward 〈…〉 viz. of the Person 's Death unto 〈…〉 to a new Life buried with 〈…〉 i. e. Christ doth certainly 〈…〉 â—mmediately if not wholly in 〈…〉 Scripture to that outward Sign 〈…〉 that in which there is a plain Representation of the Mystery and inward Grace we are said to be buried and risen both in Signification and also in lively Representation of the inward and spiritual Burial and Resurrection with Christ Secondly Here is mention made of the Sign and of the Thing signified And as for that which is spoken of under this Expression Buried in Baptism 't is delivered as a Mâ—dium saith one whereby as a Motive whereunto and as a Reason wherefore as an Image and Representation wherein we are both to read and remember and also practise and perform that other for do but mark how shall we that are dead to Sin i. e. should be live any longer therein Know ye not that as many of you as were baptized into Christ i. e. into or in token of an Interest in him and of a Oneness and Fellowship with him by Faith are baptized into his Death i.e. in token of such a Communion with the Power of his Death as to kill Sin and crucifie the old Man so that henceforth we should not serve Sin therefore hence it is saith he that in Baptism i. e. the outward Sacrament we are buried with him i. e. outwardly visibly bodily in Water into his Death i. e. in token and resemblance of our dying unto Sin by virtue of his Death That we should be ever practically mindful of this That like as Christ rose again after he was dead so we should rise to a new Life for if we have been planted together in the likeness of his Death i. e. signally in outward Baptism spiritually and really in the inward Work of Death unto Sin c performed by the Spirit upon the Soul we shall be also in the likeness of his Resurrection Thirdly This Burial and Resurrection that is immediately expressed by these words Buried with him in Baptism wherein ye are also risen with him is made a Motive Argument and Incitement to the spiritual Death and Resurrection for therefore are we perswaded to die to Sin and live righteously because in Baptism we are buried in Water and raised again in token that we ought so to do and to this end are we baptized and buried and raised therein and so interested into all the other Benefits of Christ's Death Remission of Sins and Salvation viz. that we should die to Sin and live holily and to the end also that we may thereby be put in mind so to do Now if this Death and Burial in Baptism be to this end viz. to teach us and shew us how we must die to Sin Then I infer two things First That the burial in Baptism here spoken of is not the Death to Sin for the Motive and things we are moved to do are two and so are the Sign and the Thing signified Secondly That Infants are not capable Subjects of Baptism for this Sacrament calls for Understanding and Judgment and Senses to be exercised in all that partake thereof or else the whole work will be altogether insignificant Therefore saith one to carry a poor Babe to Baptism is as much as to carry it to hear a Sermon A Sign as Pareus observeth is some outward thing appearing to the Sense through which some inward thing is at the same time apprehended by the Understanding Therefore saith Mr. Perkins the preaching of the Word and the administration of Sacraments are all one in substance for in the one the Witness of God is seen and in the other heard Secondly Another end of Baptism is that it might be a signal Representation of a Believers Union with Christ hence called a being baptized into Christ and a putting on of Christ As many as have been baptized into Christ have put on Christ and are all one in Christ Jesus saith Mr. Baxter and are Abraham's Seed and Heirs according to Promise Gal. 3. 27 28 29. This speaks the Apostle of the probability grounded on a credible Profession c. And further saith he our Baptism is the Solemnizing of our Marriage with Christ and 't is a new and strange kind of Marriage where there is no Profession of Consent Now if this be true which Mr. Baxter affirms and I see no cause to doubt of it most worthy Men as well as Scripture agreeing in this case with him how absurd and ridiculous a thing is the Invention of Infant-Baptism sith all Men know they are not capable to signify their Consent of Marriage with Christ if any thing in the World cuts in pieces the very Sinews of Infants Baptism 't is this for there is a Contract made between both Parties before the Solemnization of Marriage and how can a Babe of two or ten days old do that 't is a strange Marriage if it be not done though more strange indeed without the other But may be some will say 't is a Marriage by Proxy or Sureties as Princes sometimes are married Answ Sometimes there has been some such like Action done I must confess But does not the Prince actually consent so to be married But all this while who has required any thing of this at our Hands Are not Sureties in Baptism a meer human Invention and have not our Brethren cast it away as such The third end of Baptism as Mr. Perkins observes is this viz. 'T is a Sign to Believers of the Covenant on God's part of the washing away of our Sins in the Blood of Christ we see saith lie what is done in Baptism the Covenant of Grace is solemnized between God and the Party baptized and in this Covenant something belongs to God and something to the Party baptized Are Infants capable thus to covenant with God though
where it is said in the Law of bathing the Flesh and washing the Cloaths of the Unclean it is not meant but of baptizing the whole Body c. but if the Greek word would bear sprinkling or pouring yet that will not justify Men thus to baptize because not according to the Vsage of the Primitive Church nor doth it answer or reach the Signification of this Ordinance which is the Death Burial and Resurrection of Jesus Christ together with our Death to Sin and rising with him to walk in newness of Life to represent which great Mystery it was ordained as you will find if you read this Treatise I have been the larger upon this because if Baptism is nothing less nor more nor any other Act than Immersion or total dipping the whole Body c. than abundance of godly Christians must seek after true Baptism neither can Infants it appears from hence be the Subjects of it sith their tender Bodies can't bear it in these cold Climates without palpable danger of their Lives as our Opposites confess and formerly by woful Experience found to be so Jesus Christ never appointed an â—â—â—â—nance to destroy the Lives of any of his Creatures â—ut why will not our Brethren keep to the great Instiâ—ution and exact Rule of the Primitive Church Must we content our selves with that Light which the Church had in respect of this and other Gospel-Truths at the beginning of the Reformation since God hath brought forth greater to the praise of his own rich Grace in our Days And why should a Tradition of the Antichristian State be so zealously defended The Church will never certainly appear in its Primitive Glory till this Rubbish be remov'd which is nothing less than to take a Stone of Babylon and lay it in Sion for a Foundation Besides it doth not a little reflect upon the Honour of the Lord Jesus thus to derogate from his holy Law who is appointed Heir of both Worlds who hath settled in his Church that Religion and every Ordinance thereof which must remain unalterable to the end of Time or Consummation of all things He as our Annotators well say is the Builder of God's House propagating a holy not a fleshly Seed for himself and hath appointed and fixed on the Matter and Form thereof as seemed good in his own sight who is the brightness of the Father's Glory and express Image of his Person c. And what an account our Brethren or others will be able to give to him for presuming to do any thing contrary to the Apostolical Constitution when he comes to judg the Quick and the Dead I know not As touching that great Argument for Infant-Baptism taken from the Covenant made with Abraham tho something is here said in Answer and enough hath been said by others formerly yet I must acquaint the Reader there is a most excellent Treatise prepared written by a very worthy and judicious Person and ready for a timely Birth wherein that grand Objection and all â—thers are answered beyond what any I think have â—itherto doâ—â— But if we should grant all they say of Abraham's Fleshly Seed and Foeâ—â— Holiness yet that will not prove Children to have a Right to Baptism because Baptism as well as Circumcision was is a meer positive Law and wholly depends on the Will and Pleasure of the Law-giver which is in this Treatise opened and asserted again and again and not without good Reason But lest I should keep the Reader too loong at the Door I shall conclude this Epistle with my hearty Prayers that God would be pleased in Mercy to open our Brethrens Eyes or ours wherein either they or we lie short as touching any part of God's Will and let us strive to live in Love and Concord together wherein we do or can agree 'T is Truth I contend for and that Truth which was once delivered to the Saints and shall I hope whilst I am in the Body who now as well as formerly subscribe my self thy Servant for Jesus sake Aug. 6. 1688. Benj. Keach Advertisement IF any desire to be furnished that excellent Book written some times since by Mr. William Kiffin proving no unbaptized Person ought to be admitted to the Lord's Table may have them at Mr. Nath. Crouch's at the sign of the Bell in the Poultry or at the Authors House in Southwark Gold Refin'd or Baptism in its Primitive Purity CHAP. I. Wherein the Baptism of Water is proved to be that intended in the Commission and so a standing Ordinance till the End of the World. I Having for many Years last past observed with what strength of Argument some worthy Christians have laboured to defend the Sacred Ordinance of Baptism and how they have endeavoured to refine it from all Human Mixtures to the great Satisfaction and Establishment of many Persons in the Land yet notwithstanding finding how that still a Multitude of gracious People remaing very ignorant about it and otherâ— very obstinately and reproachfully do slight and contemn it casting very scandalous and scurrilous Reflections upon those who practise it according to the Primitive Institution both from the Pulpit and the Press I have been put upon writing something further in the Defence of our selves and Practice herein And that I may the more regularly proceed in this Work I shall endeavour to prove Baptism in Water to be that Baptism which is intended in the Commission and therefore to abide as an undoubted and standing Ordinance of the Lord Jesus Christ until his second Coming or the End of the World. First of all it may be necessary to shew you that this Ordinance was instituted and ordained by our Lord Jesus and given forth by him soon after he rose from the Dead and a little before he ascended into Heaven see Mat. 28. 18 19 20. Mark 16. 16. And Jesus came and spake unto them saying All Power is given unto me in Heaven and in Earth Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Spirit Teaching them to observe all things that I have commanded you and lo I am with you alway even to the end of the World. The Lord Jesus first of all asserteth his Power and Authority Secondly he delegates a Power to his Disciples Thirdly he subjoyns a gracious Promise to them 1. The Power and Authority which he asserteth to himself is all Power in Heaven and Earth Power to institute and appoint Laws and Ordinances how and after what manner God ought in Gospel-Times to be worshipped Power to give Repentance and Remission of Sins Power to congregate to teach and govern his Church as the supream Lord Head and Ruler thereof yea and Power to give Eternal Life to whomsoever he pleaseth This was inherent in him as God blessed for ever given to him as our Mediator given to him when he came into the World but more especially confirmed to him and manifested to be
to us such a blessed establishment in the Truth of the Doctrine of Christ's Death Burial and Resurrection as well as in many other Respects the Profit and Use appears to us no Ordinance being more significant or ordained upon more weighty and glorious Purposes and Designs for certainly if we consider the grand Errors and Heresies of the present Age so boldly maintain'd amongst us by those deceived People who cry up the Light within to be the True Christ or that the Light or Power in that Person called Jesus of Nazareth distinct and apart from the Body that was Crucified c. is all the Christ they own it will clearly convince us how gracious Christ was to appoint this Ordinance besides the Word to confirm us in the Belief that the True Saviour was a Man and that he did die and was buried and rose again which we see in a Figure represented before our Eyes in the administration of this Ordinance And that this is signified in Baptism we shall now prove First From the Scripture Secondly By the Consent and Agreement of a Cloud of Witnesses 1. The first Scripture is Rom. 6. Therefore we are buried with Christ in Baptism He seems say our late Annotators to allude to the manner of Baptizing in those warm Eastern Countries which was to dip or plung the Party baptized and as it were to bury him for a while under Water Cajetan upon this place saith we are buried with him by Baptism into Death By our Burying he declares our Death by the Ceremony of Baptism because he that is baptized is put under Water and by this carries a Similitude of him that was buried who was put under the Earth now because none are buried but dead Men from this very thing that we are buried in Baptism we are assimulated to Christ buried or when he was buried The Assemblies Annotations on this place of Scripture say likewise thus i. e. in this Phrase the Apostle seemed to allude to the ancient manner of Baptizing which was to dip the Party baptized and as it were to bury them under Water for a while and then raise them up again out of it to represent the Burial of the Old Man and our Resurrection to newness of Life the same saith Diodat Tilenus a great Protestant Writer speaks fully in this case Baptism saith he is the first Sacrament of the New Testament instituted by Christ in which there is an exact Analogy between the Sign and the Thing signified the outward Rite in Baptism is threefold 1. Immersion into the Water 2. Abiding under the Water 3. A Resurrection out of the Water The Form of Baptism viz. internal and essential is no other than the Analogical Proportion which the Signs keep with the Things signified thereby for the Properties of the Water in washing away the Defilements of the Body do in a most suitable Similitude set forth the Efficacy of Christ's Blood in blotting out of Sins so dipping into the Water doth in a most lively Similitude set forth the Mortification of the old Man and rising out of the Water the Vivification of the new Man The same plunging into the Water saith he holds forth to us that horrible Gulf of Divine Justice in which Christ for our sakes was for a while in a manner swallowed up abiding under the Water how little time soever denotes his Descent into Hell even the very deepest of Lifelesness which lying in the sealed or guarded Sepulchre he was accounted as one dead rising out of the Water holds forth to us a lively Similitude of that Conquest which this dead Man got over Death in like manner saith he 't is therefore meet that we being baptized into his Death and buried with him should rise also with him and so go on in a new Life St. Ambrose saith Water is that wherein the Body is plung'd to wash all Sin away there all Sin is buried we suppose he means 't is a Sign of this to shew that all Sin is buried Many other of the Ancient Fathers speak to the same purpose as is observed by the famous Sir Norton Knatchbul in his Learned Notes printed at Oxford 1677. cited by Dr. Du Viel the sense and meaning of Peter saith he that Baptism which now saves us by Water that is by the assistance of Water and is Antitypical to the Ark of Noah does not signifie the laying down the Filth of the Flesh in the Water but the Covenant of a good Conscience towards God while we are plung'd in the Water which is the true use of Water in Baptism thereby to testify our Belief in the Resurrection of Jesus Christ so that there is a manifest Antithesis between these words by Water and by the Resurrection Nor is the Elegancy of it displeasing As if he should say the Ark of Noah not the Flood was a Type of Baptism and Baptism was an Antitype of the Ark not as Baptism is a washing away the Filth of the Flesh by Water wherein it answers not at all to the Ark but as it is the Covenant of a good Conscience towards God by the Resurrection of Chrst in the Belief of which Resurrection we are saved as they were saved by the Ark of Noah For the Ark and Baptism were both a Type and Figure of the Resurrection so that the proper end of Baptism ought not to be understood as if it were a sign of the washing away of Sin altho it be thus oftentimes taken metonymically in the New Testament and by the Fathers but a particular signal of the Resurrection by Faith in the Resurrection of Christ of which Baptism is a lively and emphatical Figure as also was the Ark out of which Noah returned as from the Sepulcher to a new Life and therefore not unaptly called by Philo the Captain of the new Creature And the Whales Belly out of which Jonas after a burial of three days was set at liberty And the Cloud and the Red-Sea in which the People of Israel are said to have been baptized that is not washed but buried for they were all Types of the same thing as Baptism viz. not the washing away of Sin but of the Death and Resurrection of Christ and our own to which the Apostles the Fathers the Scholasticks and all Interpreters agree The thing is so apparent as not to need any Testimonies But because there are not a few who do not vulgarly teach this Doctrine it will not be superfluous to produce some of these innumerable Testimonies that I may not seem to speak without Book and first let us begin with St. Paul Know ye not that so many of you that have been baptized into Christ were baptized into his Death therefore we are buried with him in Baptism into Death c. Else what shall they do that are baptized for the Dead if the Dead rise not at all As if he had said if there be no
e. That Baptism is a form or way of Burial and none but such as are already dead to Sin or have repented from dead Works are to be buried Also Learned Zanchy I find writes thus on Col. 2. 12. Of Regeneration saith he there are two parts Mortification and Vivification that is called a Burial with Christ this a Resurrection with Christ the Sacrament of both these saith he is Baptism in which we are overwhelmed or buried and after that do come forth and rise again It may not be said truly but sacramentally of all that are Baptized that they are buried with Christ and raised with him but only of such as have true Faith. Now we may appeal to all the World whether Zanchy doth not clearly and evidently testify the same thing which we assert viz. that Baptism is and can be no other than Immersion or Dipping sith Sprinkling all must confess doth not represent in a lively Figure the Burial and Resurrection of Christ nor our dying or being dead to Sin and Vivification to Newness of Life saith he Sacramentally i. e. Analogically and in respect of the near Resemblance yet truly to be buried with and raised with Christ This we say cannot be said of them that are sprinkled only for if in respect of Mortification and Vivification they may be denominated buried and raised with Christ yet that outward Rite and Ceremony cannot of it self denominate them so much as Sacramentally buried and raised with Christ for there is not so much as any likeness of such Things in it But in true Baptism viz total dipping the Body in Water and raising it again it is in a lively Figure held forth to our sight Moreover Chrysostom saith that the old Man is buried and drowned in the Immersion under Water and when the Baptized Person is afterwards raised up from the Water it represents the Resurrection of the new Man to newness of Life and therefore concludes saith my Author that the contrary Custom being not only against Ecclesiastical Law but against the Analogy and Mystical Signification of the Sacrament it is not to be complied with It has been too long God grant Men Light to see their Error and do so no more Also Dr. Cave saith that the Party baptized was wholly immerged or put under the Water which was the almost constant and universal Custom of those Times whereby they did most notably and significantly express the great Ends and Effects of Baptism for as in immerging there are in a manner three several Acts the putting the Person into the Water his abiding under the Water and his rising up again thereby representing Christ's Death Burial and Resurrection and in our Conformity thereunto our dying to Sin the destruction of its Power and our Resurrection to a new course of Life By the Person 's being put into the Water was lively represented the putting off the Body of the Sins of the Flesh c. by his being under it which is a kind of Burial into Water his entring into a state of Death or Mortification like as Christ remained for some time under the State or Power of Death therefore it is said as many as are baptized into Christ are baptized into his Death c. And then by his Emersion or rising up out of the Water is signified his entring upon the new course of Life that like as Christ was raised by the Glory of the Father so we should walâ— in newness of Life We are said saith Paraeus to die and to be buried with Christ in Baptism and further shews that the external Act of being buried in Water in Baptism is a lively Emblem of the Internal Work of Regeneration This saith Augustin speaking of these things is by a Sacramental Metonimy and the meaning of it is not that one thing is changed really into another but because the Sign doth so lively resemble the thing signified Thus all Men may see how the Learned agree with us that these Scriptures do hold forth Baptism to be a lively Resemblance of Christ's Death Burial and Resurrection and not of the spiritual things signified only viz. our Mortification of Sin and rising to Holiness in a way of likeness to Christ's Death and Resurrection but also the outward Rite or Form of Administration of the Sign it self to be done in a way of likeness or lively Resemblance to them both so that either our Brethren and other Pedo-Baptists must deny the Apostle speaks here at all of the Ordinance of Baptism or else confess they have no Baptism I mean none of Christ's Sacrament of Baptism their 's not answering nor representing any such things that Baptism was appointed to do and still does among those Christians and Churches who have it according to the Primitive Institution restored to them and practised by them We are saith Mr. Leigh buried with him in Baptism unto Death Baptism saith he is an Instrument not only of thy Death with Christ which is the killing of Sin but also of thy Burial with him c. He alludes to the manner in which Baptism was then administred which was to plunge them in Water the plunging of them into Water which were baptized was a Sign of their Death and Burial with Christ Dr. Jer. Taylor late Bishop of Down in his Plea for the Baptists saith This indeed is truly to be baptized when it is both in the Symbol and in the Mystery whatsoever is less than this is but the Symbol only a meer Ceremony an opus operatum a dead Letter an empty Shadow an Instrument without an Agent to manage or force to actuate it CHAP. V. Proving Baptism to be Immerging or Dipping from those Typical and Metaphorical Baptisms spoken of in Scripture THat we might remove every stumbling-block out of the way if possible we shall shew you what those Metaphorical Baptisms spoken of in the Scripture do hold forth 1. We read of the Baptism of Afflictions or Sufferings Mat. 20. 22 23. Mark 10. 38. Luk. 12. 50. I have a Baptism to be baptized with and how am I straitned till it be accomplished From the literal Signification of the word Baptizo viz. drown immerge plunge under overwhelm great Afflictions come to be called Baptism and signifies as Voâ—lius shews not every light Affliction but that which is vehement and overwhelming as there are Waves of Persecution and Tribulation mention'd in Scripture so such as are drown'd and overwhelm'd by them may seem in a mystical way to be baptized the reason of the Metaphor is taken from many deep Waters to which Calamities are compared He drew me out of great Waters saith David Psal. 32. 6. I am come into deep Waters where the Floods overflow me Psal. 69. 1 2. and hence great Afflictions are called Waves or compared to the Waves of the Sea that overflow Tâ—y Waves and thy Billows are gone over me Psal. 42. 7. Christ spake of his Suffering who was as it
they shall all know me from the least of them to the greatest of them that is all those who are in the New Covenant which you say all Believers Children are even in the same Covenant of Grace made with Abraham Eighthly And then it follows also that the Covenant of Grace and Spiritual Blessings made with Abraham is tied up to Believers and their Seed only and if so what will become of all poor Unbelievers and their perishing Off-spring Object But does not Baptism come in the room of Circumcision the one being a Figure of the other Answ There is no ground so to believe since the Scripture gives not the least hint of any such thing 1. For first if it had then when Baptism came in and was in force Circumcision must have ceased immediately but after Baptism was commanded and administred we find Circumcision in being and was not disannull'd till the Death and Resurrection of our Saviour Now it would have vanquish'd as Shadows do as soon as Baptism the Antitype came in force had it been a Type or Figure of Baptism or come in the room of it 2. If Baptism had come in the room of Circumcision then the Church of God under the Gospel would have been just like the National Church of the Jews viz. made up of the Fleshly Seed but the Apostle shews thè contrary it consists of lively Stones that is a spiritual and not a carnal Seed 3. Then Males only and no Females would have been baptized because none but Male Children were to be circumcised as God commanded 4. Circumcision was administred on Abraham's natural Seed without any Profession of Faith but none are to be admitted to Baptism but by a Profession of Faith Repentance and Regeneration The first Birth or being born in a fleshly way by Carnal Generation gave Abraham's natural Seed a Right to Circumcision whereas the Spiritual Birth or Regeneration gives a Right only to Baptism according to Christ's Commission as we have proved 5. 'T is evident Circumcision figured forth another thing viz. the Destruction of the Body of Sin by Jesus Christ and the Circumcision of the Heart and therefore not Baptism c. Very full and most excellently you have to this Point Dr. Taylor who saith That the Argument from Circumcision is invalid upon infinite Considerations Figures and Types prove nothing unless a Command go along with them or some Express to signify such to be their purpose for the Deluge of Waters and the Ark of Noah were a Figure of Baptism said Peter and if therefore the Circumstances of the one should be drawn to the other we should make Baptism a Prodigy rather than a Rite The Paschal Lamb was a Type of the Eucharist which succeeds the other as Baptism doth to Circumcision but because there was in the Manducation of the Paschal Lamb no Prescription of Sacramental Drink shall we thence conclude that the Eucharist is to be administred but in one kind And even in the very instance of this Argument supposing a Correspondency of the Analogy between Circumcision and Baptism yet there is no Correspondency of Identity for although it were granted that both of them did consign the Covenant of Faith yet there is nothing in the Circumstance of Childrens being circumcised that so concerns that Mystery but that it might very well be given to Children and yet Baptism only to Men of Reason because Circumcision lest a Character in the Flesh which being imprinted upon Infants did its work to them when they came to Age and such a Character was necessary because there was no word added to the Sign but Baptism imprints nothing that remains on the Body and if it leaves a Character at all it is upon the Soul to which also the Word is added which is as much a part of the Sacrament as the Sign it self for both which Reasons it is requisite that the Parties baptized should be capable of Reason that they may be capable both of the word of the Sacrament and the impress made upon the Spirit since therefore the Reason of this Parity does wholly fail there is nothing left to infer a necessity of complying in this Circumstance of Age any more than in the other Annxes of the Type then the Infant must also precisely be baptized upon the eighth day and Females must not be baptized because not circumcised but it were more proper if we would understand it right to prosecute the Analogy form the Type to the Antitype by way of Letter and Spirit and Signification And as Circumcision figures Baptism so also the Adjuncts of the Circumcision shall signifie something spiritual in the Adherences of Baptism and therefore as Infants were circumcised so spiritual Infants shall be baptized which is spiritual Circumcision for therefore Babes had the Ministry of the Type to signify that we must when we give our Names to Christ become Children in Malice and then the Type is made compleat c. Thus far the Doctor Quest But why may â—ot Infants be baptized now as well as Children were circumcised heretofore Answ You may as well ask why Nadab and Abihu might not have offered strange Fire or why might not the Priest carry the Ark in a Cart. The Reason why they ought to do neither of those things were because God commanded them not so to do In like manner say we Children must not be baptized because God hath given no Command to do it Circumcision was expresly commanded both as to the Subject Time Age and Sex which was as you have heard the Male Children at eight days old with a severe Penalty of the Parents Disobedience But there is not one hint or the least colour of ground for the baptizing of Infants in all the New Testament as hath been proved and yet the Gospel is as one observes as express in the matter of Baptism as first touching the Subject Men and Woman Secondly As to the Time viz. when they believe Thirdly As to the Qualifications of Baptism i. e. Faith and Repentance Fourthly As to the end and use of it to signifie the Death Burial and Resurrection of Christ with our Death unto Sin and rising again to newness of Life Can any think the Servant should be so careful to give Directions from God in every case about the circumcising of Children under the Law and the Son of God not to be as express in all parts of instituted Worship and our Duties under the Gospel This can't be thought see what the Apostle saith which we before hinted Heb. 3. 5 6. Quest But Children were Members of the Jewish Church as well as Adult Persons sith Mr. Smythies and so say other Pedo-Bapâ—isto as 〈◊〉 Baâ—ter and many more and since they were comprehended with their Parents in that Church-state 〈◊〉 are so still under the Gospel and therefore to 〈…〉 Answ That Children were then admitted Members of the Jewish Church is granted and 't is as evident that God hath
commonly take into your Churches such Persons that are converted whose Parents were very wicked and ungodly Persons as any in the Parish and so lived and died as far as you know and yet do you not account their Baptism to â—e sufficient 10. Is it not an hurtful and evil thing to defile and pâ—lute the Church by bringing in the Fleshy Seed which Christ hath cast out 11. Is it not an evil and dangerous thing to lay a foundation of Ignorance and Prophaneness and to confound the World and Church together which ought to be separated and to make the Church National which ought to be Congregational 12. Is it not an harmful and evil thing to establish Human Traditions and make them of equal Authority with Christ's sacred Institutions and reproach them who will not against their Consciences do the same things 13. Is it not an evil and harmful thing to plead for Inâ—ant Baptism or rather Rantism and make it a bone of Contention amongst Christians and so â—inder the Unity of Churches and godly Christians For was that Rubbish gone what a glorious Harmony would follow even such a Day as would make all our Souls rejoyce for he is blind who can't see that that Relick is the cause of our sad Divisions 14. Is it not an evil and false thing to say Persons may have Grace and Regeneration before they know God or are called by his Word and holy Spirit 15. Is it not a strange thing to say Persons may be visible and lawful Members of the Gospel-Church before Conversion and to deny them one Sacrament and yet give them another 16. Is it not a false thing to say Persons may believe and be saved by the Faith of others 17. Is it not an evil thing and a contradiction to say Baptism is a Symbol of present Regeneration and yet apply it to Ignorant and Unconverted Babes wholly uncapable of Regeneration in whom none of the things signified thereby do or can appear 18. Is it not a false thing and a contradiction to say that Baptism is a lively Figure of Christ's Death Burial and Resurrection and yet do nothing but sprinkle or pour a little Water upon the Face by which act all must confess nothing of such things can thereby be represented 19. Is it not a strange and foolish thing to say Baptism is an Ordinance of the Solemnization of the Souls Marriage with Christ and to say 't is a strange Marriage where nothing is professed of a Consent and yet administer it to Babes wholly uncapable so to do 20. Is it not a foolish thing to cry out against Traditions and all Inventions of Men and yet strive to uphold and maintain them And doth not these things hinder that glorious Reformation we all long for and encourage Papists 21. Is it not strange Men should say all the Children of Believersare in Covenant and that there is no falling from a State of Grace but that the New Covenant is so well ordered in all things and sure that it will secure all that are indeed in it unto Eternal Life and yet many of these Children who they say were in this Covenant perish in their Sins dying Unregenerate 22. We will conclude this Chapter as Mr. Danvers does with the words of Dr. Taylor And therefore saith he whoever will pertinaciously persist in his Opinion of Pedo-Baptism and practise it accordingly they pollute the Blood of the everlasting Covenant they dishonour and make a Pagentry of the Sacrament they ineffectually represent a Sepulchre into the Death of Christ and please themselves in a Sing without effect Making Baptism like the Fig-Tree in the Gospel full of Leaves but no Fruit. And they Invocate the Holy Ghost in vain doing as if one should call upon him to illuminate a Stone or a Tree CHAP. XIV Proving Baptism a great and glorious Ordinance and that 't is initiating or an In-let into the Church THE last thing I shall do is to prove Believers Baptism a very great and glorious Ordinance though much despised by Men nay by many Professors of this Age. First of all 'T is a Principle of Christ's Doctrine nay a Foundation-Principle viz. of a true Gospel-Church-State so that according to the Apostolical and Primitive-Institution a Church cannot be truly gathered without it Secondly It appears to be a great Ordinance if we consider the Commission of Christ 1. Consider with what Authority our Saviour gave it forth All Power is given to me in Heaven and Earth Go ye therefore teach all Nations baptizing them c. 2. In that it was one of the last things he gave in charge to his Disciples before he went to Heaven And 3. In that he joyns it to Teaching expressing no other Gospel-Ordinances besides though he gave other Commandments to them Act. 1. 4. In that no Ordinance is to be administred in a more solemn manner than this is viz. in the Name of the Father and of the Son and of the holy Spirit We are hereby obliged to believe in adore and worship the whole Trinity Thirdly No Ordinance in all the New-Testament was ever so grac'd nor honoured with such a Presence as this was at the Baptism of Christ the three Persons manifest their Presence at this Solemnity the Heavens were opened and a voice heard saying This is my beloved Son in whom I am well pleased 1. The Father seals it and honours it 2. The Son is there and subjects to it shewing what an honourable respect he has to it nay and came many Miles upon no other Business but to be baptized as we read of 3. The Spirit also descended like a Dove and rested upon him the Holy Ghost puts his Seal upon it and in a glorious manner owns it And then our Saviour saith it became him to be obedient to it 't is it seems a becoming Ordinance it became the Master and doth it not become the Servant to submit to it It was not too low for him and is it too low for thee He said also it was a fulfilling of all Righteousness that is it became him to fulfil all the Commands of his Father or do his whole Will which it appears he could not have done unless he had been baptized And in that of being a Patern or Example to us those who neglect it neglect a most righteous thing and do not fill up after their Master Fourthly 'T is called a justiâ—ying of God and our Disobedience herein a rejecting the Counsel of God Luk. 7. 29 30. Fifthly It appears a great Ordinance in that the highest nay the extraordinary Gifts of the Spirit can't exempt a Person from his Obedience hereto as appears in Cornelius's case Nay the greater Gifts and Graces a Person hath the more fit a Subject he is of this Ordinance as Peter's words do import Sixthly Consider the great things and Mysteries held forth hereby viz. the Death Burial and Resurrection of Christ and our dying to Sin and Duty
to walk in newness of Life it preaches the Gospel to our very sight in a very lively Figure and therefore a great Ordinance Seventhly 'T is a Badg of Christian Profession and an Ordinance as Mr. Baxter observes of the Solemnization of the Souls Marriage-Union with Christ Eighthly Consider the great Promises made to those who are obedient to it amongst other things Lo I am with you always even to the end of the World. And again He that believeth and is baptized shall be saved If a Prince shall offer a Rebel his Life in doing two things would he neglect one of them and say this I will do but the other is a trivial thing I 'll not do that Surely no he would not run the hazard of his Life so foolishly And then in Act. 2. 38. Repent and be baptized every one of you for Remission of Sin and ye shall receive the Gift of the Holy Spirit See what great Promises are made to Believers in Baptism Ninthly Nay and Cornelius was warn'd from Heaven to send for Peter and saith the Lord he shall tell thee what thou shalt do Now one thing that is exprest and I think 't is all that Petâ—r told him he should do besides believing on the Lord Jesus was to be baptized Certainly these things demonstrate Baptism to be a great Ordinance 't is miraculously confirmed from Heaven as it were so to be Tenthly and lastly Baptism is an initiating Ordinance no regular or orderly coming into the Church of God but at this door and this we shall make appear therefore a great Ordinance First 'T is said they that gladly received the Word were baptized and the same day there were added to them about three thousand Souls those who were added unto this Church were first baptized and observable 't is that as this was the first Gospel-Church that was gathered after the Ascension of Christ so it is set forth as a Patern to all other Churches for as others were injoyned so they were commanded for following the Church of God that was in Judaea Secondly All along in the New Testament where we read of the first Plantations of the Churches we find that all those who became Members respectively were first upon their Profession of Faith baptized before they were received as Members thereof as Act. 8. Act. 10. Act. 16. and Act. 18. Thirdly We read of none that were received into the Fellowship of any Church that were not first baptized Fourthly Because those who were baptized were said to be baptized into Christ Know ye not that so many of us as were baptized into Christ c. Rom. 6. 3. That is into his Church or Mystical Body as our late Annotators intimate incorporated ingrafted or planted into Christ and so to be made Members of his Mystical Body by Baptism By one Spirit we are said all to be baptized into one Body 1 Cor. 12 13 By one Spirit that is by the Authority and Appointment of the Spirit and by the Guidance Conduct and Leadings of the Spirit not that all that are true Members of the Church are baptized with the holy Spirit sith the Baptism of the Spirit denotes as we have elsewhere proved the extraordinary Gifts or Effusion of the Holy Ghost which was received in the Apostles days and which continued not in the Church And have been all made to drink into one Spirit In these words he alludes to the Ordinance of the Supper which you may as well say is a spiritual eating and drinking only as so to speak of Baptism because 't is said by one Spirit we are all baptized 't is not said with one Spirit Besides should any assert that the Apostle means the Baptism of the Spirit and that the ordinary Gifts and Graces of the Spirit is the Baptism of the Holy Spirit then it would follow that there are two Baptisms left in the Church which seems to be contrary to what Paul saith Fifthly Because the Lord Jesus hath joyned Faith and Baptism together in the Commission and both were taught as beginning or fundamental Principles of his Doctrine or part of those first Rudiments that belongs to every Babe in Christ or Christian Man and Woman Heb. 5. 12. 6. 1 2. and all those six Principles as our late Annotators affirm are initiating and so they must be for if they are Fundamentals they must either be Fundamentals of Salvation or else of Church-Communion Now Baptism cannot be a Fundamental of Salvation therefore of Church-Communion how necessary 't is to lay a sure Foundation no Man can be ignorant Object It is objected from Rom. 6. 3. that but some only of the Church of the Romans were baptized because the Apostle saith as many ofâ— you as were baptized c. from thence they would conclude some of them were not Answ Did the whole Church of the Romans reckon themselves think you to be dead to Sin and bound to live no longer therein If so then Baptism which was a Symbol of those things belonging to them all As many as are baptized into Christ were baptized into his Death c. i. e. in token of it And that they all should become New Creatures it is as if he should reason thus As many of us as are baptized must know this that we were baptized into Christ's Death and therefore must die to Sin and live a new Life But we have all been baptized or buried with Christ in Baptism into his Death therefore we must all die to Sin and live a new Life Did the Apostle intend hereby do you think to press them all to die to Sin and live to God if so that Argument he uses you may assure your selves reached them all which it could not do if they had not all been baptized Sixthly Baptism is an initiating Ordinance appears because the way of inchurching Disciples or Men and Women was one and the same in all the Churches of the Saints if some were not received till Baptized there were no unbaptized Persons ever received at all But some were not received till baptized Ergo. The Reason is not only because the way and order of the Administration of that Ordinance were one and the same in every Church and so Confusion avoided but also because there is the like parity of Reason why all should and ought to be baptized as there is for some sith the Ordinance is initiating and so a great Priviledg and all have right to the thing signified thereby Besides those who believe are required and commanded to be baptized and that which is the Duty of one Disciple as a Disciple is the Duty of every Disciple and by that Argument you may excuse one Man from one Sacrament viz. Baptism you may excuse another from the Lord's Table upon a pretence he doth not see it to be his Duty and yet admit him and continue him a Member And that Baptism is an initiating Ordinance we have all Christians
last Will and Testament and his last Will and Testament I hope all will grant stands in full force and virtue and every Part and Branch of it unalterable to the end of the World Though it be a Man's Covenant or Testament yet if it be confirmed no Man disannulleth or addeth thereto How much more dangerous then is it for any to disannul alter add to or diminish from the last Will and Testament of the Lord Jesus the Son of God who received Commandment from the Father what he should say and speak And was faithful to him that appointed him as a Son over his own House Secondly The Arguments that Men bring against the continuation of Baptism tend to root out all other Ordinances of the Lord Jesus as well as this Why may they not deny Preaching to continue as well as Baptizing since Teaching is commanded by no other Authority than this Are they not both expresly given forth and joined together by our Saviour in this his last and great Commission May I not argue thus If Teaching continues to the end of the World Baptism continues But Teaching none denies to continue Ergo Baptism continues Do but observe the conjunction between Teaching and Baptizing in the Commission Go teach all Nations baptizing them and again teaching them c. Baptism is fenc'd in on both sides 't is secured one would think as our Lord Jesus has placed it from all Force and Violence whatsoever and that such must be impudently bold as dare attempt to raze it out or seek to disannul it and make it of none effect Thirdly The Promise that is subjoined in express words in the Commission clearly proves the continuation of this Ordinance And lo I am with you always to the end of the World not to the end of that Age only as some affirm See our late Annotators on these words I am and I will be with you and those who succeed you in the Work of the Ministry being called of me thereunto I will be with you protecting you in that Ordinance and blessing you and all other my faithful Ministers that labour for making me and my Gospel known with success to the end of the World not of this Age only but till the end of the World or till the World shall be determined and the New Heavens and the New Earth shall appear Fourthly The practice of the Apostles and Disciples of Christ after his Ascension into Heaven clearly proves that the Baptism of Water doth continue for how frivolous is that Objection that some make against it viz. it was to abide no longer than till the Baptism of the Spirit which say they was Christ's Baptism took place seeing it is so evident and plain in the Acts of the Apostles and in divers other places that it was both taught and practised after that great Effusion or pouring forth of the Holy Spirit which was the Baptism promised and was first of all made good to the Apostles and Saints of God at Jerusalem When the Day of Pentecost was fully come and they were all with one accord in one place by the help and power of which Spirit St. Peter preached to those Jews that had put Christ to death At the hearing of which Sermon many of them being pricked in their Hearts cried out What shall we do Then said Peter Repent and be baptized every one of you in the Name of Jesus Christ for the remission of Sins and ye shall receive the Gift of the Holy Spirit Now the Baptism here enjoined on these Penitents could not be that of the Spirit for how absurd would that render the reading of the words Repent and be baptized with the Spirit and ye shall receive the Gift of the Holy Spirit Fifthly But to make it appear yet more fully that Baptism in Water continued after the coming of the Spirit or great Effusion of the Holy Ghost see Acts 10. 't is said While Peter yet spake these words the Holy Ghost fell on all them which heard the Word that was on Cornelius and those with him And they of the Circumcision which believed were astonished as many as came with Peter because on the Gentiles also was poured out the Gift of the Holy Ghost Vers. 45. For they heard them speak with Tongues and magnified God. Then answered Peter vers 46. Can any Man forbid Water that these should not be baptized which have received the Holy Ghost as well as we vers 47. And he commanded them to be baptized in the Name of the Lord vers 48. Here the very Persons who were baptized with the Holy Spirit were commanded in the Name that is by the Authority of the Lord Jesus to be baptized in Water and it was a thing that no Man did or ought to deny to be their indispensable Duty so that the highest Gifts or Endowments of the Holy Ghost cannot excuse or exempt any Persons from this Blessed Ordinance of Baptism in Water and how bold and daring must that Man needs seem to be who shall adventure to say 't is a low and carnal thing and I forbid it to such who have the Spirit 's Baptism I would to God this were laid to Heart for such Men are certainly grown to a great degree of Pride and Arrogance as well as it argues palpable Blindness Infidelity and Disobedience and that they have lost their Way and go astray in untrodden Paths who shall speak at such a rate Object But say some The Baptism mentioned by you in both these places was done in the Name of the Lord Jesus and not in the Name of the Father and of the Son and of the Holy Ghost and so not according to the Commission and therefore not the same Baptism Answ To be baptized in the Name of Jesus Christ is to be baptized as Christ Instituted Commanded and Ordained and as a Learned Person saith These words In the Name of Christ signifies no more that Baptism was administred only in the Name of Christ not of the Father and the Holy Ghost than these words Paul a Servant of Jesus Christ argues that he was a Servant of Christ only and not of the Father and Holy Ghost also Or as if those words of Paul to the Keeper of the Prison Believe on the Lord Jesus Christ should be thought to free him from a necessity of believing in the other two Persons for as he that believes aright in Jesus Christ believes also in the Father and Holy Spirit so he that is baptized in a right manner is baptized in the Name of the Father and of the Son and of the Holy Spirit But because the Lord Jesus more immediately and as our Soveraign Lord Law-giver and Mediator instituted and gave forth this Command they are said to be baptized in his Name meaning they were baptized by his Authority Peter saith Cyprian makes mention of Jesus Christ not as if the Father were to be omitted but that the Son might
together with Christ's other Disciples before Christ's Death c. Was then the Baptism of Repentance for the Remission of Sins by Christ who was to come i. e. e're long to suffer Death be buried and rise again 2. But after Christ had suffered it is the Baptism of Repentance and Faith for the Remission of Sins by Christ that is already come hath died was buried and is risen again for our Justification they baptized into Christ to suffer now we are baptized into Christ who hath suffered 3. Neither can this seem strange to any Man sith the Doctrine which John Christ himself and his Disciples preached before our Saviour suffered differed in the same respect also for they all then preached Repentance Faith and Salvation by Christ to suffer But had John lived till Christ had suffered he would have preached Repentance and Faith and administred Baptism as we now do viz. in and by Christ who hath suffered and this is all the difference I say that I know of which is only circumstantial between the preaching the Gospel and baptizing before the Death of Christ and that after his Death wherefore the word of the Gospel under John and after Christ's Death and Resurrection is called the very same Word and the Word that Peter preached to Cornelius and his House is said to begin from John's Baptism as the same Word which John came preaching so that the Baptism with which John came baptizing continues still and was preached and practised by Command from Christ by the Mouth of Peter on Disciples believing in that very place Acts 10. And this not in honour of John as some frivolously affirm but as a thing which ought to be done as in force a-new from the Lord Jesus in whose Name Peter administred it and not without Warrant from Christ so to do He commanded them to be baptized in the Name of the Lord. Object But doth not Paul positively affirm he was not sent to baptize but to preach the Gospel 1 Cor. 1. 17. and that he thanked God he baptized no more of them than Crispus and Gaius and the Houshold of Stephanus Answ Paul cannot mean Christ sent him not at all to baptize or that the Gospel he was commanded to preach had not Baptism enjoyned to be preached and practised as an inseparable Companion of it because his Lord and Master as we have shewed hath joyned Preaching and Baptizing together in his great Commission Mat. 28. 19 20. and so to continue to the End of the World. Moreover Teaching and Baptism Faith and Baptism Repentance and Baptism were always preached and practised together But he means this of Baptizing was not his chief business nor did Christ require him absolutely to the actual dispensing of the Ordinance of Baptism with his own Hands but to preach the Gospel in which Baptism as well as Repentance and Faith were contained and as a sacred Ordinance thereof which he was sent to preach as well as any other Gospel-Institution and that he did preach it otherwise he could not have said as he did Acts 20. that he had not shun'd to declare the whole Counsel of God and so that it was done too by himself or some other but it was not in his Commission that he must administer it in but his own Pâ—rion for it is evident the Administration or Act of Baptizing was not tied up to the Apostles or to the more ordinary Ministers but that any faithful gifted-Disciples might administer it as well as they nor doth the Efficacy of Baptism depend in the least upon the Quality of the Person administring of it whether it be Paul Apollos or Cephas or any other Disciple much inferiour to them in Capacity or Office it is no matter for Ananias a private Disciple baptized and Philip who was no other than a Deacon or Over-seer of the poor baptized many in the City of Samaria Act. 8. so that we find in the Primitive Times the simple Act of baptizing was a Work inferior servile and subservient to that of preaching the Gospel or Doctrine of Repentance Faith and Baptism in Christ's Name for Remission of Sins which was the great Work the Apostles were more especially sent to do yet baptize they sometimes did when probably it was desired of them or when the Multitudes to be baptized were so great that it required their help with others to do it nor is it rational to believe that Peter himself and the eleven did baptize all the three thousand Act. 2. without the hands of the 120 though at that occasion the Apostles might baptize some likewise there is no reason to doubt When therefore Paul says Christ sent him not to baptize he intends not that that Ordinance was none of those things he had in Commission to meddle with for had it been so he went beyond his Commission in baptizing those few he did baptize with his own Hands which were absurd to think sith he was so faithful a Servant of Jesus Christ and positively affirms that he would not dare to speak of any of those things which Christ had not wrought by him to make the Gentiles obedient by Word or Deed The words not sent do not import not at all as appears by these Scriptures John 6. 27. 1. Tim. 2. 14. Ephes 6. 12. therefore he must mean not chiefly or only sent to baptize but to preach the Gospel or not sent personally to do it as I might further make appear in respect of Christ himself who as Mediator of the New Testament as hath been proved received Command from the Father to baptize but yet in the like sense it might be said he was not commanded to baptize i. e. personally to dispense the Ordinance himself for had he received such a Commission he had not fulfilled it for howbeit it is said he baptized more Disciples than John yet he himself dispensed Baptism to none with his own Hands John 4. 1 2. but by the Hands of his Disciples If what we have said here in Answer to this Objection were well considered it will appear to confute such who object against the practice of Baptism for want of a due and lawful Minister or Administrator indued with an extraordinary Call and Power to work Miracles Sith the Act of baptizing is a more inferior thing than that of preaching the Gospel and that any gifted Disciple may baptize all that is recorded of Ananias's fitness or qualification who baptized Paul is that he was a Disciple Acts 9. 10. And there was a certain Disciple at Damascus named Ananias and there is no cause to doubt but many such Disciples were imploied in baptizing those 3000 converted by Peter's Sermon Acts 2. so that there is no reason to tie up this Administration to ordinary Ministers or Pastors of Churches much less to the great Apostles or such who have an extraordinary Mission sith Paul saith he was not sent to baptize intimating as you heard that that work was not