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
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.
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
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