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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	believe_v	true_a	word_n	1,634	5	4.4686	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74998	Some baptismal abuses briefly discovered. Or A cordial endeavour to reduce the administration and use of baptism, to its primitive purity; in two parts. The first part, tending to disprove the lawfulness of infant baptism. The second part, tending to prove it necessary for persons to be baptized after they believe, their infant baptism, or any pre-profession of the Gospel notwithstanding. As also, discovering the disorder and irregularity that is in mixt communion of persons baptized, with such as are unbaptized, in church-fellowship. By William Allen.	Allen, William, d. 1686.	1653 (1653)	Wing A1075; Thomason E702_12; ESTC R10531	105,249	135

as following thereupon as distinctly described And 3. The laying on of Pauls hands and their receiving of the Holy Ghost thereupon as distinctly and differentially described as either of the former The article AND which stands between the Description of their Baptism and reception of the Holy Ghost upon the imposit on of hands being a Note here not of identity or sameness of things but of transition or passing from one thing to another or else of copulation of things really distinct but yet relative 2. This is further discernable by a collation of this passage of Scripture with others where we have the same actions in the same order described as Acts 8.16 17. where speaking of the Holy Ghost the holy Historian saith That he was fallen upon none of them to wit the believing Samaritans onely they were baptized in the Name of the Lord Jesus then laid they their hands on them and they received the Holy Ghost Whence it plainly appears that the Disciples were baptized in the Name of the Lord Jesus before they received the Holy Ghost and that they did receive the Holy Ghost after their Baptism upon those prayers that were made for them hands laid on them for that end so that these were not one but two distinct actions Just so in the place under discussion though they were baptized in the Name of the Lord Jesus yet we do not find that they received the Holy Ghost till imposition of hands was super-added thereunto 2. Whereas it is further alledged by Calvin that it is no new thing to express the gift of the visible graces of the Spirit by the name of Baptism though this is indeed true in such a sence as the Scriptures to which he refers intend it yet I do believe it is a new thing and not to be found in Scripture to express the effusion of the Spirit as divided from Baptism by water under the description of being baptized in the Name of the Lord Jesus the form here used in the Text under debate For both those places produced Acts 1.5 and 11.16 speak of the Fathers or Christs own immediate act of conferring the Spirit whereas to baptize in the Name of the Lord Jesus plainly and directly notes the Agency or Ministry of man managed in the Name of Christ the one is the Baptism of Christ ministred by himself the other is the Baptism of Christ ministred by man in his Name And so Master Calvin himself at another turn will tell you that When John said I indeed baptize with water but Christ when he shall come shall baptize with the Holy Ghost and with fire he meant not to put difference between the one Baptism and the other but he compares his own person with the Person of Christ saying that himself was a Minister of water but that Christ was the Giver of the Holy Ghost Instit Lib. 4. Cap. 15.5.8 And the baptizing in the Name of the Lord Jesus and the pouring out of the Spirit are not the same individual thing but are clearly differenced and distinguished in respect of time order and action as I noted in part before from Acts 8.16 17. a place in this respect parallel with this in hand So that still you will find that to baptize in the Name of the Lord Jesus signifies such a Baptism as is not without water But some others not liking so well this construction of the words though they be of the same mind as to the impugning of that literall sence of them which I have imbraced have thought of another way to evade this and that is by understanding these words They were baptized in the Name of the Lord Jesus as the words of Paul recited by Luke declaring the Baptism of these Disciples by Iohn to be the consequent of Johns preaching to them and not the words of Luke as recording their Baptism as consequential to Pauls preaching to them and so the sence they make to be this That these Disciples when they heard John in his preaching say to them that they should believe on him that was to come after him to wit Christ Jesus then they were baptized in the Name of the Lord Jesus by Iohn See the late Annotators upon the place for this But that neither this is the true intent and genuine sence of the words I strongly incl ne to believe upon these grounds 1. Because this Interpretation overthrowes the Grammatical sence of the words and renders them void of Common sence For it is evident that what Paul is here brought in speaking he spake it to these Disciples themselves for here is no mention of any other persons but Paul and them Now then what ever words were spoken by Paul to them must run in the second Person if you will suppose Paul to speak common sence whereas these words They were baptized in the Name of the Lord Iesus are spoken in the third Person and therefore cannot be the words of Paul to them but of Luke concerning them For if Paul would have declared such a thing to the Disciples as that they were baptized in the Name of the Lord Jesus upon the hearing of Iohn then his words should have run thus When you heard this you were baptized c. and not as now we have them When they heard this they were baptized c. Besides how uncouth and harsh is it to make the people whom Iohn taught and baptized and those twelve Disciples to be the same persons and to conceive that Paul should tell them what Iohn said to the people when all the while he meant themselves both which you must suppose if you take the words in that sence which I oppose because then the people in the fourth verse unto whom Iohn spake and those in the fifth verse which are said to have heard and to have been baptized must be the same persons and consequently both of them these twelve men because as the Pronouns they and they in the fourth and fifth verse upon that supposition that both are Pauls words cannot be understood but of the same persons so also the same Pronouns they and they which relate both to the persons baptized ver 5. and to the twelve that prophesied after Paul had laid his hands on them vers 6. are undoubtedly meant of the same persons likewise And therefore that interpretation now under examination which runs us upon such rocks of absurdity and into such Solecisms of speaking as these must be rejected and consequently these words When they heard this they were baptized in the Name of the Lord Iesus must be taken as the words of Luke and not of Paul importing the Baptism of these Disciples upon the hearing of Paul and not of Iohn 2. That these words They were baptized in the Name of the Lord Iesus are not a Description of Iohns Baptism administred to these Disciples but of that Baptism which they received upon Pauls Preaching we have this reason further to conceive because it no

Infants Circumcision 3. Another thing by which it may appear that Infant-Baptism is not agreeable to the Gospel-Ministration is in that it differs from it in this property of it viz. as it is a Ministration of the Spirit for so it 's called 2 Cor. 3.6 It 's the Ministration of the Spirit in two respects 1. Because in and by this Ministration the Spirit is given unto men Galat. 3.2 5. 2. Because the worship and service which God receives from men under it is or ought to be more spiritual then that was under the Law in both which respects Infant-Baptism will be found disagreeable to it 1. That Baptism as an Ordinance of the New Testament and part of the Gospel Ministration when duly administred and received does contribute towards their receiving of the Spirit in respect of a greater presence and operation thereof then till then ordinarily hath been enjoyed by them who are thus baptized may appear from the promise of God made in that behalf Acts 2.38 Then Peter said unto them 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 Ghost c. And that this was not particular and peculiar to those persons unto whom Peter then spake these words but that the same promise is made to all in all ages that shall repent and be baptized is evident by that which follows in the next Verse whereby the Apostle doth assure them of the remission of their sins and their reception of the Holy Ghost in case they did repent and were baptized upon this ground because the promise of God to wit upon the terms before mentioned was made to them and to their children and not to them only but also to those afar off viz. in respect of nation and generation even as many of them or their children or others afar off as whom the Lord our God should so call viz. by Repentance and Baptism And it is very like that it is because of that proximity or neerness of relation that is between this Ordinance of Baptism by water and this Baptism of the Spirit that mens being born of water and of the Spirit Joh. 3.5 and the washing of Regeneration and renewing of the Holy Ghost are coupled together in Scripture Tit. 3.5 1 Cor. 6.11 And it is not unlike neither but that the Spirits descending upon Christ immediately upon his being baptized Mat. 3.16 might have this instruction in it to teach all those that should regularly be baptized with water as he was to expect a greater measure and presence of the Spirit then before had been vouchsafed to them But now that it is not reasonable to expect that any such effect should be produced by Infants being baptized is evident upon this ground because the gift of the Spirit is still made in Scripture to follow the act of mens beleving the Gospel of which act Infants are uncapable Joh. 7.39 Acts 15.7 8. 19.2 Gal. 3.14 Ephes 1.13 And therefore when I affirm as before That the gift of the Spirit or some greater measure of the Spirit is promised upon Baptism duly received I would not be understood as if I meant that this promise is made to any meerly and barely upon their being baptized but to their Baptism in conjunction with their believing and repenting for so it is in the forecited place Acts 2.38 Repent and be baptized c. and ye shall receive the gift of the Holy Ghost The promise of the Spirit is not made either to Repentance or Baptism singly but to both in conjunction So that although Baptism be to be received with an eye to the promise of the Spirit and under an expectation of a greater presence thereof yet by such only who are under that qualification of believing for where things are promised upon several conditions or upon condition of several things in conjunction it is not the performance of one of those conditions alone that can put a man into a due and well-grounded expectation of the promise That Infants are in no present or actual capacity of believing whil'st such is evident upon this ground because they have not the use and exercise of understanding knowledg or reason without which none can actually believe For faith supposes an actual knowledg in him who does believe of these two things 1. A notion or knowledg of the thing matter record or testimony to be believed and 2. A notion or knowledg of him who is to be believed or who is the Author of that doctrine or saying which is the subject matter of Faith as namely That he is such an one as may be credited in what he says These things are clear from these and the like Scriptures Romans 10.14 17. Joh. 9 3 6. Psal 9.10 2 Tim. 1.12 That Infants have no such knowledg as to make any Judgment upon either person or thing to be believed as touching either the goodness or badness of the one or the probability or improbability of the other appears Deut. 1.39 Your little ones which ye said should be a prey and your children which in that day had no knowledg between good and evil they shall go in c. Isai 7.16 Jonah 4.11 If Infants then be in no present capacity to believe and without believing in no capacity to receive the Spirit it follows That Infants whilest such are in no due capacity of receiving Baptism in order to their receiving the Spirit and consequently that Baptism administred to them is disagreeable to the Gospel-Ministration as it is the Ministration of the Spirit where as the Baptism of Believers is most commodiously suitable thereunto Nor can it reasonably be supposed here that such a notion as this will salve this fore viz. That Baptism may be received by Infants in order to their receiving the Spirit when they come to believe and so their Baptism be agreeable to the Gospel-Ministration as it is a Ministration of the Spirit notwithstanding it be received in Infancy Because Baptism hath no influence this way as it is a work done in which respect only Infants are capable of it but as it is done submitted to and taken up out of faith and in obedience to God as hath been already proved before in part and will be further confirmed afterwards 2. Infant-Baptism is disagreeable to the Gospel-Ministration as it is the Ministration of the Spirit in this respect also viz. as it requires all Worshippers in all acts of worship in all the Ordinances of this Ministration to worship God in Spirit with the mind in faith and fear of the Lord. That these are the terms of the Gospel-Ministration appears from Job 4.23 24. with other places cited formerly upon somewhat like occasion upon which account I may spare further insisting on them here He that makes use of a Gospel-Ordinance and does not discern in some measure the nature tendency and import of it contracts sin and guilt to

righteousness then was in the multitude that were baptized before him and if not this what else imaginable but this viz. that his * Iesus said unto them My time is not yet come but your time is alway ready Joh. 7.6 appointed time and season of his appearing with the Gospel in the world was not till then and therefore not his time of being baptized in as much as the one was in order to the other and was to take its rise and beginning from the other And this we have further reason the rather to conceive because of that Particle NOW emphatically here used as it relates to the fulfilling of righteousness by that which was to be done Suffer it to be so NOW saith Christ to Joh. touching his being baptized For thus it becometh us to fulfil allrighteousness Mat. 3.15 Not only in being baptized of him but in being baptized of him NOW to wit at that juncture of time in which he was to be manifested to the world to be the Son of God to manifest to the world the Gospel of God NOW to be baptized viz. upon suchterms it was a thing very comely though John seemed to think otherwise in as much as that it was a fulfilling of righteousness i.e. that righteous law or institution of God given in that behalf And thus we see that the example of Christ's Personal Baptism which was intreated to bless the opinion for Infant Baptism hath contradicted it altogether The Second Part SHEWING How necessary it is for persons to be baptized after they believe their Infant-Baptism notwithstanding as also discovering the disorderly and irregular Communion of persons baptized with such as are unbaptized in Church Fellowship HAving in the former part of this Discourse laid down part of those grounds and reasons which have swayed my judgment and satisfied my conscience in the sight of God touching the unlawfulness of Infant Baptism and which I doubt not will have the like influence and operation upon the unbyassed minds of other men It remains now that I come to speak something to these two questions following 1. Whether men may not rest satisfied with that Baptism which was administred to them in their Infancy without any further reception of Baptism afterwards notwithstanding they come to understand the irregularity of their Infant Baptism 2. Whether it be necessary for such persons who have for some considerable space of time made profession of the faith though as yet unbaptized whether it be necessary for them to be baptized since the ends of Baptism seem to be anticipated by such a continued profession As touching the former of these Questions I conceive I may affirm that none may safely and without danger of sin rest satisfied with that Baptism which they received in their Infancy they coming once to understand the irregularity and sinfulness of Infant Baptism and I do assert it upon these grounds 1. Because the Apostle Paul as may reasonably be conceived did not hold it convenient or safe for certain Disciples with whom he met to rest satisfied with such a Baptism as had been formerly either erroneously administred to them or else which was deficient as touching some special ends of that Baptism which was enjoyned the Disciples of Christ but did proceed to baptize them or to cause them to be baptized afresh The Case before us is touching those certain Disciples which Paul found at Ephesus and of whom he demanded Whether they had received the Holy Ghost since they had believed Unto whom they replyed That they had not so much as heard whether there were any Holy Ghost Vnto what then said Paul were ye baptized And they said Vnto Johns Baptism Then said Paul John verily baptized with the Baptism of repentance saying unto the people that they should believe on him that was to come after him that is on Christ Jesus When they heard this they were baptized in the Name of the Lord Jesus And when Paul had laid his hands upon them the Holy Ghost came on them c. Acts 19.1.2.3.4.5.6 In this passage of Scripture there are three things which I would have observed as to my present purpose The first is touching the Baptism which these Disciples are said formerly to have received The second is touching their later Baptism which they received upon Pauls instructing them And the third is touching the reason why they were now baptized upon Pauls preaching to them notwithstanding they had formerly been baptized unto Johns Baptism 1. That these Disciples had been formerly baptized unto Johns Baptism is that which they themselves affirm verse 3. 2. That the same Disciples were now again baptized upon Pauls preaching Christ to them I conceive fairly appears by those words ver 5. When they heard this viz. that which Paul had declared to them they were baptized in the Name of the Lord Jesus There are indeed two other Interpretations of these words urged by some that do much differ from that sence which I have now given but are both beside the Scope and meaning of the place as I suppose I shall presently make appear 1. Some by their being baptized in the Name of the Lord Jesus as here in this place would have us to understand it not of their being baptized with water but of their being baptized with the Spirit which is Master Calvins sence upon the place and so he takes these words They were baptized in the Name of the Lord Jesus and those that follow in the next verse viz. And when Paul had laid his hands on them the Holy Ghost came on them and they spake with tongues and prophesied to import one and the same thing and that the later words are only an Explanation of the former shewing after what manner they were baptized and he further saith That for the visible graces of the Spirit which were given by the laying on of hands for this to be expressed by the name of Baptism is no new thing as he does alledg from Acts 1.5 and 11.16 But 1. That their being baptized in the Name of the Lord Jesus and their receiving the Holy Ghost upon the laying on of Pauls hands were not the same thing as is alledged may be discerned 1. By a due consideration both of the different nature of the actions themselves and the successive order of those different actions For the doctrine and so the practise of Baptism is one thing and that of laying on of hands is another as is apparent by that of the Apostle Heb. 6.2 where the Doctrine of Baptisms and of laying on of hands are differenced by the same note of distinction by which the Doctrine of the resurrection of the dead and eternal judgment are differenced from them both And the same thing appears from the order and suecession of these different actions as well as from the different nature of them For we have 1. Pauls teaching of these Disciples distinctly mentioned 2. The baptizing of them in Name of Christ

principle of truth I conceive that the Apostle argues the insufficiency of the Law to accomplish the same end for which the Gospel is given viz. in that he did ordain and make the Gospel notwithstanding the being of the Law If there had been a Law given which could have given life verily righteousness should have been by the Law Gal. 3.21 And again If that first Covenant had been faultless then should no place have been sought for the second Heb. 8.7 Upon the same account may we say If the same ends which God intends to bring about by Baptism could have been attained upon the same terms of wisdom and goodness by the Christian profession mentioned and by this only then he would never have leavied this other means of Baptism too for the same purpose it argues weakness and deficiency in those that out-match their ends with means And therefore to say that the ends of Baptism may be as commodiously attained without Baptism in the Christian profession as with it is to reflect a foul disparagement upon the wisdom of God in his instituting and making Baptism or giving it any being at all But let God be true and every man a lyar and let the foolishness of God be esteemed as indeed it is wiser then men and so let the shame and disparagement which some have unawares thus foolishly cast upon God fall upon their own hearts and faces in humiliation before him with whom they have been so un-becomingly bold But second I demand further how it comes to pass that Baptism and the profession of Christianity are divided and that Baptism is excluded the Christian profession For what do they else say in effect who say the ends of Baptism are attainable by the Christian Profession without Baptism For hereby they would make the Christian Profession intirely compleat as to the production of all its ends without Baptism and so consequently render Baptism no essentiall part of the Christian profession a thing directly contrary to the stream and currant of the Scripture which derives its petty-gree from the same Authour with and assignes its place and standing among other the principles of the Doctrine of Christ of which the Christian profession doth principally consist 3. I yet answer further by denying that the ends of Baptism are adequately attained by any continued course of profession whatsoever without Baptism and do say on the contrary that persons not having as yet been baptized though of the greatest attainments in religion otherwise do stand in need of Baptism as to the effecting the ends thereof and this I do assert upon these grounds and considerations following 1. Because as well Baptism as a mans entrance upon or progress in Christianity is appointed by God as a means of effecting the same end to wit salvation This hath been already made manifest from those Scriptures where persons have been directed to the use of baptism as well as repentance in order to their being faved Acts 2.37 38. The like conjunction is made between believing and baptism Mark 16.16 And between regeneration and baptism John 3.5 Tit. 3.5 and between a good conscience and baptism 1 Pet. 3.21 and all in order to the same common end salvation Now where several means are enjoyned men by God in order to the obtaining the same end there it is not safe for any that really desire that end to omit any one of those means upon any pretence whatsoever nor in case of such an omission does God stand obliged by any promise of his to confer the grace and benefit of salvation nor can such in that case with any sufficient ground of confidence expect it at his hands Effects depending upon the concurrance and co-operation of several causes are not to be expected upon the operation of part of them only As there are several syllables that go to the making up of one word so there are several things which by the appointment of God go to the making of a man regularly capable of salvation as repentance faith baptism obedience c. So that as he that propounds to himself the writing of such or such a word consisting of several syllables disappoints himself of his end in omitting any one of them so he that propounds the putting of himself into a regular capacity of salvation as his end and yet voluntarily omits any one of the means appointed by God for that purpose takes a like direct course to disappoint himself of this great and important end of his viz. his regular capacity of salvation If God shall please to save any man upon easier terms then those which he hath set as his ordinary and standing method and upon which he hath obliged himself by promise and covenant to save men I shall not so far as I know mine own heart be troubled at it but shall advise all men that prize their salvation not to trust to that but to expect salvation from God upon his own proposed terms that is in a way of doing that which he requires of men in order thereunto as David did saying Lord I have hoped for thy salvation and done thy Commandments Psal 119.166 Faith obtains at the hands of God not simply by believing that God will do this or that good thing which he hath promised but by putting him in whom it is upon obeying God in the use of such means upon the condition or taking place whereof he hath made such promise as likewise by depending upon the power goodness and faithfulness of God for performance in a conscientious and obediential use of the said means It is said that it was by faith that the walls of Jericho fell down Heb. 11.30 but how not in omitting any one of those things which God enjoyned for that purpose though otherwise very despicable and unlikely to produce such an effect And it may very well be questioned whether those walls would have fallen down as they did if they had compassed the City but six times when he had enjoyned seven or otherwise had omitted the blowing of the same horns or any other piece of Solemnity which God had commanded as a Sacramental means of atchieving that great enterprise though otherwise there was no proportion of natural efficiency in those actions to produce any such effect when intirely performed But the faith and obedience of men to God is many times more seen in doing this or that at his appointment in reference to an end which in it self promises nothing towards such a production then it is in doing greater matters that seem more proportionate to their end because in such cases it is a signe that God is more eyed then the means Whereas doubtless it is a great temptation upon men and oft proves a stumbling block in their way to despise and so to neglect the use of such means as through the institution of God would richly conduce to their good because they promise so little in visible appearance This was the cause why the