were drowned or drenched or overwhelmed in Misery no part free every Suffering is not the Baptism of Suffering but great and deep Afflictions suffering unto Blood and Death in opposition to a lesser degree or measure of them being dipp'd and plunged into Afflictions Mr. Wilson on the Baptism of Affliction renders it to plunge into Afflictions or Dangers as it were saith he into deep Waters so that it appears also from this Metaphorical Notion of Baptism to baptize is to dip or overwhelm or cover the Body in Water See what our last and best Annotators positively affirm on Matth. 20. 22. To be baptized is to be dipped in Water say they Metaphorically to be plunged in Aâ—flictions I am saith Christ to be baptized with Blood overwhelmed with Sufferings and Afflictions are you able so to be c. 2. We read of the Baptism of the Holy Ghost and Fire I indeed baptize you with Water saith John but he shall baptize you with the Holy Spirit and with Fire Now the Question is What we are to understand to be meant by the Baptism of the Holy Ghost whether the sanctifying Gifts and Graces of the Spirit are intended hereby which all the Godly receive or those extraordinary Gifts or miraculous Effusions of the Holy Ghost only which many received in the Primitive Times I know some are ready to make use of the Baptism of the Spirit to justify their Rite of Sprinkling or Pouring because God is said to pour the Spirit upon his People and to sprinkle them with clean Water which we do grant does intend the Graces of the Holy Spirit But certainly if they did consider the ground and reason why Persons were said to be baptized with the Spirit they would soon perceive this Argument would utterly fail them likewise or stand them in no stead For we do affirm that every Believer who hath the Holy Spirit cannot be said to be baptized with the Spirit like as every one that is under Afflictions and Sufferings cannot be said to be baptized with Sufferings as we have shewed But in the first place it is necessary to understand the difference between the Baptism commanded and the Baptism promised the Baptism commanded is that of Water the Baptism promised was that of the Spirit Our Saviour after his Resurrection gave forth his Commission to his Disciples to teach and baptize and then being assembled together with them commanded them that they should not depart from Jerusalem but wait foâ— the Promise of the Father which said he ye haâ—â— heard of me Acts 1. 4. What was that why 't is exprest in the fifth Verse Ye shall be baptiz'd with the Holy Ghost not many days hence and this was made good to them on the day of Pentecost Acts 2. 1 2 3. which was no other than the Spirit in an extraordinary manner or the miraculous Gifts thereof these the Apostles and believing Jews received first and in the tenth Chapter of the Acts the same extraordinary Gifts or Baptism of the Spirit the believing Gentiles received I mean Cornelius and those with him for they spoke with Tongues and magnified God and Peter saith Chap. 11. And as I spake unto them the Holy Ghost fell on them as on us at the first then saith he I remembred the word c. Ye shall be baptized with the Holy Ghost ver 15 16. Now no other Gifts of the Spirit than these great and extraordinary and miraculous Effusions of the Spirit we do conclude is or can be intended or meant by the Baptism of the Holy Ghost And that you may see we are not alone in this Opinion see what Dr. Du Veil saith on Acts 1. 4 5. shall be baptized the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon is to dip or plunge as if it were to dye Colours in which sense saith he the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost so that the Apostles might seem to have been plunged into it as in a large Fish-Pond Hence Oecumenius on Acts 2. saith a Wind fill'd the whole House that it seem'd like a Fish-pond because it was promised to the Apostles that they should be baptized with the Holy Ghost To the same effect saith another as is noted in our Book of Metaphors Baptism is put for the miraculous Effusion of the Holy Spirit upon the Apostles and other Believers in the Primitive Church because of the Analogical Immersion or Dipping for so Baptizo signifies for the House where the Holy Spirit came upon the Apostles was so filled that they were as it were drowned in it or the reason of the Metaphor saith he may be from the great plenty and abundance of those Gifts in which they were wholly immerg'd as the Baptized are dipp'd under Water And it appears by what Mr. Delâ—un hath written and translated out of Tropical Writers that Glassius and others assert the same things And so likewise Mr. Gosnold a worthy and learned Man understood it speaking of those Scriptures We have here cited saith he these places diligently compared together evidently shew that the Baptism of the Spirit is a distinct Baptism from that of Water and hath no Reference at all to the inward sanctifying Graces of the Spirit but notes out the most extraordinary Gifts of the Spirit that ever were given to the Sons of Men therefore called the Baptism of the Spirit Object But yet this Baptism however was by a pouring forth of the Spirit and why may not Baptism be administred so Answ 'T is evident 't was not by a sprinkling or dropping of the Spirit and therefore no ways for your turn and though it was by a pouring out or a pouring forth of the Spirit yet in such sort that the House in which they were is said to be filled and so they immerg'd or baptized with it But however all confess this was but a Metaphorical Baptism and therefore your Argument from hence at best is but far fetched and signifies nothing for 't is a strange way to go to the Metaphorical Notion of a word to prove a Practice that is contrary to the literal and proper Signification thereof Moreover if this be granted which we have hinted here it may serve to detect the Error of some Men who own no other Baptism than that of the Spirit and think that the ordinary Gifts and Graces of the Spirit is the Baptism of the Spirit which there is no ground as I can see to believe nor was there any other Baptism to continue to the end of the World but that of Water without doubt sith the Baptism of the Holy Spirit was given only to the Apostles and Saints in the Primitive Time for the Confirmation of the Gospâ—l as these Scriptures shew Mark 16. 16 17 18 20. Heb. 2. 3 4. Therefore let such take care who say they have the true Baptism
say that concerning the baptizing of the Adult both Jews and Gentiles we have sufficient Proof from the 2d 8th 10th and 16th Chapters of the Acts but as to the baptizing of Infants they can meet with no Example in Scripture Dr. Taylor saith It is against the perpetual Analogy of Christ's Doctrine to baptize Infants for besides that Christ never gave any Precept to baptize them nor ever himself nor his Apostles that appears did baptize any of them All that either he or his Apostles said concerning it requires such previous Dispositions to Baptism of which Infants are not capable and those are Faith and Repentance And not to instance in those innumerable places that require Faith before Baptism there needs no more but this one of our blessed Saviour He that believeth and is baptized shall be saved but he that believeth not shall be condemned plainly thus Faith and Baptism will bring a Man to Heaven but if he hath no Faith Baptism shall do him no good so that if Baptism saith he be necessary so is Faith much more for the want of Faith damns absolutely it is not said so of the want of Baptism If Paul declared the whole Counsel of God unto the Churches and Primitive Christians and yet never declared or made known to them Infants Baptism Then Infants Baptism is none of the Counsel of God. But Paul did declare unto the Churches and Primitive Christians the whole Counsel of God but never declared any thing to them of Infants Baptism Ergo. The Major Proposition can't fairly be denied and as to the Minor see Acts 20. 27. For I have not shunned saith he to declare unto you all the Counsel of God. It appears by the Context that he concluded he could not be pure from the Blood of all Men if he had not been faithful in this matter i. e. in making known all the whole Will of God to them Paul was the great Apostle of the Gentiles and he spake these words to a Gentile Church viz. the Church at Ephesus and therefore it is the more remarkable God hath by his Mouth made known all things that are necessary for us to know or understand of his Counsel or our Duty See our late Annotators on this Verse God's Decree to save all that believe in Christ or the whole Doctrine of Christianity as it directs to an holy Life whatsoever God requires of any one in order to a blessed Eternity this is that which say they the Pharisees rejected Luke 7. 30. and so do all wicked and ungodly Men who refuse to take God's Counsel or to obey his Command Now Baptism is that part of God's Counsel which the Pharisees rejected against themselves Moreover in Chap. 19. it appears he opened and explained that great Ordinance to those Christians at Ephesus at the first Plantation of the Church there but not a word of their Duty to baptize their Infants nor was there any reason he should it being none of God's Counsel If whatsoever is necessary to Faith or Practice is left in the written Word or made known to us in the Holy Scripture that being a compleat and perfect Rule and yet Infant-Baptism is not contained or left therein then Infant-Baptism is not of God. But whatsoever is necessary to Faith or Practice is left in the written Word or made known to us in the Holy Scripture c. and yet Infant-Baptism is not contained therein Ergo Infant-Baptism is not of God. That the Holy Scripture contains in it all things that are necessary for us to believe and practice in order to Eternal Life is acknowledg'd by all worthy Men both Ancient and Modern and that Infants Baptism is not contained in the holy Scripture we have proved The holy Scriptures saith Athanasius being inspired from God are sufficient to all Instructions of Truth Isychius saith Let us which will have any thing observed of God search no more but that which the Gospel doth give unto us All things saith Chrysostom be plain and clear in the Scripture and what things soever be needful are manifest there If there be any thing needful to be known or not to be known we shall learn it by the Holy Scriptures if we shall need to reprove a Falshood we shall fetch it from thence if to be corrected to be chastened to be exhorted or comforted to be short if ought lack that ought to be taught or learned we shall also learn it out of the same Scriptures Augustin saith Read the Holy Scriptures wherein ye shall find fully what is to be followed and what to be avoided And again he saith In these therefore which are evidently contained in the Scriptures are found all things which contain Faith manner of living Hope and Love. Let us seek no farther than what is written of God our Saviour lest a Man would know more than the Scriptures witness Luther saith there ought no other Doctrine to be delivered or heard in the Church besides the pure Word of God that is the Holy Scriptures let other Teachers and Hearers with their Doctrine be accursed Basil saith that it would be an Argument of Insidelity and a most certain sign of Pride if any Man should reject any things written and should introduce things not written Let this saith Calvin be a firm Axiom that nothing is to be accounted the Word and Will of God to which place should be given in the Church but that which is contained in the Law and Prophets and after in the Apostolical Writings It is saith Theophilact the part of a Diabolical Spirit to think any thing Divine without the Authority of the Holy Scripture Bellarmine saith that though the Arguments of the Anabaptists from the defect of Command or Example have a great force against the Lutherans for as much as they use that Rite every-where having no Command or Example theirs is to be rejected yet is it of no force against Catholicks who conclude the Apostolical Tradition is of no less Authority with us than the Scripture for the Apostles speak with the same Spirit with which they did write but this of baptizing of Infants is an Apostolical Tradition c. And lastly to close with this Argument take what Mr. Ball saith We must for every Ordinance look to the Institution saith he and neither stretch it wider nor draw it narrower than the Lord hath made it for he is the Institutor of the Sacraments according to his own pleasure and 't is our part to learn of him both to whom how and for what end the Sacraments are to be administred in all which we must affirm nothing but what God hath taught us and as he taught us If this worthy Man speak Truth as be sure he did and his Doctrine be imbraced certainly our Brethren must never sprinkle nay baptize one Child any more If no Man or Woman at any time or times were by the
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
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
given him at his Resurrection and Ascension into Heaven And having declared himself Supream Lord and Law-giver He 2. Delegates a Power to his Disciples Go ye therefore and teach all Nations baptizing them the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples that must be by preaching the Gospel to them instructing them in the Principles of the Christian Faith teaching them to observe all things whatsoever I have commanded you and lo I am with you alway to the end of the World that 's the Promise These are the words of the great Commission which contains part of the last Will and Testament of the ever blessed Jesus the glorious Testator of the New Covenant wherein Baptism is found and expresly given forth and with as great Authority and in as solemn a manner as ever was any Precept or Ordinance that we read of in all the Book of God. Object But 't is not said baptize them in Water it may therefore intend the Baptism of the Holy Spirit Answ To which we answer As 't is not said baptize them with Water so 't is not said baptize them with the Holy Spirit They were commanded to baptize that 's evident and that it was Water our Saviour did require them to baptize with and not the Spirit we prove First Because the Baptism of the Holy Spirit was never by our Saviour or his Apostles commanded it was never injoyn'd as a Precept or Duty to be done but was always mentioned as a Promise He shall baptize you with the Holy Ghost and with Fire And again Ye shall be baptized with the Holy Ghost not many days hence It argues great Weakness or else Wilfulness that Men should see no better how to distinguish between a Baptism that was commanded as a Duty to be done and a Baptism promised which was never injoyned as a Duty Secondly It cannot mean the Baptism of the Holy Ghost because the Disciples of Christ nor no Man under Heaven had ever any such Power delegated or given to them as to baptize with the Holy Ghost 't is strange Persons should be so blind and bold to think much less to assert that meer Men can give the Holy Spirit or administer that Baptism as if the Holy Ghost was at the disposal of the Will of Man or that Men know whom to give it to which indeed only lies hid in the Breast of God himself who bestows it to whom and in what manner he pleaseth And therefore Thirdly We do affirm from the Authority of God's Word that to baptize with the Holy Spirit is the peculiar Prerogative Royal of Jesus Christ and that he did never impower any Disciple of his to give it He shall baptize you with the Holy Spirit The Father by him and he immediately by himself in his own Person distributes or gives forth of the Spirit according to the good Pleasure of his Will without imparting with this Sovereign Prerogative or peculiar Power to any other Now since Christ's Disciples could not baptize with the Spirit and yet are commanded to baptize it follows clearly it must be Water Object Doth not the Apostle shew that Men had Power to give the Spirit what else is the meaning of these words he therefore that ministreth to you the Spirit it appears that Persons who preached ministred the Spirit Answ By the Spirit is meant the Gospel or Word of Christ as the Law is called the Letter so is the New Testament called the Ministration of the Spirit 2 Cor. 3. 6. The words that I speak unto you saith Christ are Spirit c. Doth God as if the Apostle should say concur with our Ministry and give the Spirit to those who hear it and help us to work Miracles to confirm it And is this done by our preaching the Law or by the hearing of Faith that is the Word of Faith viz. the Gospel see vers 2. or by preaching the Word of Christ Fourthly The Baptism in the Commission cannot intend that of the Holy Ghost because the Spirit 's Baptism signifies the miraculous Effusion or extraordinary Gifts thereof and not the saving Influences Graces and Operations of it which but a few and those too in the Primitive Time did partake of but the Baptism in the Commission is injoyned on all that are made Disciples in all Nations and in every Age even to the end of the World. Fifthly It must be Water-Baptism because our Saviour joyneth it with Repentance and Believing Now all along in order of Practice these two went together both before this time and also afterwards You may be sure had it been any other Baptism it would never have been thus joyned together in order of words with that Baptism that was so united in order of Practice with Repentance and Faith without the least intimation of any thing by our Saviour to the contrary Sixthly Because 't is a Baptism that is to be administred in the Name of the Father of the Son and Holy Spirit how can any with the least shadow of Reason suppose it should be meant of the Baptism of the Holy Spirit sith it is to be administred in the Name of the Holy Spirit Were any ever baptized with the Holy Spirit in the Name of the Father Son and Holy Ghost The Spirit was that with which they were baptized and therefore not baptized in the Name of the Spirit Seventhly The only way further to remove this Objection is to observe what the practice of the Disciples was after the Ascension of Christ in the execution of this great Commission What was it they baptized with See Acts 8. 36. And they came to a certain Water and the Eunuch said See here is Water Vers. 28. They went both down into the Water and Philip baptized him Acts 10. 47 48. Can any Man forbid Water that these should not be baptized And he commanded them to be baptized in the Name of the Lord Jesus That Baptism which in the Commission the Lord Jesus commanded his Disciples to baptise with was the Baptism which they after his Ascension did baptize with and that it was Water the Scriptures we have now cited do evidently shew certainly the Apostles well understood what Baptism it was their blessed Master did command them to administer Eighthly Besides were it not the Baptism of Water which was given to them in the Commission Matth. 28. 19 20. They did that in his Name i. e. by his Authority which they had no Authority to do for other Commissions they had not this being the only place where Water-baptism is mentioned as being instituted and given in Commission to them to administer and to all other Disciples and Ministers of Christ to the end of the World. Now Secondly that this Holy Ordinance of Baptism doth continue to the end of the World is evident First Because whatsoever is given forth by Jesus Christ is given forth by him as he is King and Mediator of the New Covenant and as part of his
limited to the Apostolical Office or that it must be done by Men extraordinarily qualified and called forth and none else Moreover whereas 't is said by some that he who takes upon him to baptize ought to have Power to work Miracles as the Apostles did this seems very strange seeing the Text saith expresly that John the Baptist the first and most eminent Baptizer did no Miracle yet the People made no Objection against him or his Power to baptize notwithstanding Quest But had not John an express Commission to baptize Answ That his Baptism was from Heaven or that he did receive Command to baptize 't is evident yet we read not when or how he received such Commission but let his Commission be what it would and never so full it could not be fuller or more plain than the Commission we have lest us Jesus Christ Mat. 28. 19 20. Go teach all Nations baptizing them and lo I am with you always to the end of the Word Now as this Commission authorizes the Disciples of Jesus Christ to preach to the end of the World so it equally impowers them to baptize and the same Argument that is brought against baptizing viz. not having an extraordinary Mission holds as strong against Preaching and the practice of all Ordinances whatsoever as well as that therefore how dangerous a thing is it for any to plead for the non-continuance of Baptism in the Church or to say it ceased when the extraordinary Gifts ceased sith there is no other Commission that injoyns Christ's Disciples to preach c. but that which as well injoyns them to baptize those who are discipled by the Word Object But since the practice of Baptism in Water was lost in the Apostacy how could it be restored again without a new Mission Answ That makes against the Restoration of other Gospel-Ordinances which were lost as well as Baptism in respect of the Purity of them as practised in the Primitive Times But as the Children of Israel had lost for many Years the Ordinance of the Feast of Tabernacles yet by reading in the Book of the Law there was such a thing required they immediately revived it and did as they found it written without any new Mission or extraordinary Prophet to authorize them so to do even so ought we to act God's Word being a Warrant sufficient to justify us in so doing CHAP. II. Shewing what Baptism is from the literal and true genuine and proper Signification of the word Baptism IN shewing the signification of the word Baptism we will with all Impartiality give the Judgment of the Learned 't is a Greek word therefore let us see what the Learned in that Tongue generally have and do affirm to be the express signification thereof And such hath been our care and pains together with a Friend of mine some time since deceased who was several months in my House as to examine the Writings of divers eminent Men upon this Account amongst which are Scapula and Stephanus Pasor Minshew and Leighs Critica Sacra Grotius Vossius Casaubon Selden Mr. Daniel Rogers Mede Chamiers Dr. Taylor Dr. Hammond Dr. Cave Hefychius Budaeus Beza Erasmus Buchanan Luther Illyricus Zanchy Glassius c. who with many other Learned Men nay all indeed who are impartial agree with one Voice that the primary proper and literal signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptiso is mergo immergo submergo obrâ—o item tingo quod fit immergendo that is in English to immerge plunge under overwhelm as also to dip which is done by plunging True in a less proper or remote sense because thing that are washed are commonly dipped or covered all over in Water it is put for washing Luke 11. 38. Heb. 9. 10. Mark 7. 4. And we dare modestly assert that no Greek Author of any credit whether Heathenish or Christian has ever put Baptizing for Sprinkling or used those words promiscuously the Greeks have a peculiar word to express Sprinkling viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rantizo which as a Learned Author observes is ever used in Scripture by the Holy Spirit when he speaks of such a thing as 〈…〉 yea 't is used three times in one Chapter viz. Heb. 9. 13 19 21. and is always translated Sprinkling Neither is there saith he any one place of Scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred to baptize or used to signify baptizing Neither is there one Scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizo is rendred Sprinkling or used to signify such a thing as Sprinkling This being so and certainly so it is How strangely hath the World and many Godly Christians been deceived thinking they have been Baptized when in truth they never were to this day but only Rantized We have had many long and tedious Disputes and perplex'd Controversies about the true Form or Manner of Baptizing whereas the thing in difference is properly not the Manner or Form of Baptizing but what Baptism is for as one observes A Man may ride many ways viz. East West c. backward forward apace or slowly c. yet all this is riding still whilst the Man moves to and fro on Horse-back because the very formality of that Action of riding consists is being carried by a Beast but while he moves upon his own Legs up and down you cannot at that time denominate him riding In like manner a Man may be Baptized Anglicè Dipped or put under the Water many ways viz. forward backward sideway towards the right Hand or Left with a quick or slow Motion and yet all the while be Baptized if he is put under the Water for in such respect the Form or manner of Baptizing i.e. Dipping doth consist the manner of Baptizing is one thing and the manner of Rantizing is another Sprinkling is Sprinkling let it be done how you please but it never was nor never will be Baptizing And that Baptism is any thing else than Dipping or Washing which is by plunging or dipping we do utterly deny for as the cutting off a little bit of the Foreskin of the Flesh and not the twentieth part round is not Circumcision so sprinkling a little Water on the Face is not Baptism As it would be ridiculous and very absurd to call that Circumcision so it is as false and ridiculous to call Sprinkling Baptizing If Accidentals or meer Accessaries be wanting unto Baptism saith one there may be right Baptism notwithstanding but abstract the absolutely Necessaries 't is not only none of the Baptism of Christ but truly not any Baptism at all Object But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifies not to Sprinkle yet not only to Dip and overwhelm in Water but also to Wash and so 't is rendred in the Lexicons as must be acknowledged by you Answ If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify to wash yet it is a real total washing only such a washing as is by Dipping Plunging or swilling
and are baptized with the Spirit left they are found Liars and to be indeed without any Baptism at all for though the Saints before that great Effusion of the Spirit nay before Christ was manifested in the Flesh had the Holy Spirit and some of them in a glorious manner yet as some learned Men observe they were not said to be baptized with it so likewise Believers in these days have the Spirit of Christ in the ordinary Gifts and Graces thereof yea and the Promise of Christ is that the Blessed Spirit the Comforter shall abide with us for ever yet are not we nor any now baptized with it nor have any as I humbly conceive since those miraculous and extraordinary Gifts ceased in the Church Thirdly There is another Typical or Metaphorical Baptism spoken of viz. the Children of Israel or the Fathers are said to be baptized to Moses in the Cloud and in the Sea 1 Cor. 10. Some have of late intimated That the Rain that fell from the Cloud sprinkled them as they past through the Sea and from hence would have Baptism to be Sprinkling Truly if that was a Baptism viz. it raining upon them the People may save their Mony and never go to Priest â—or Minister more to Christen their Children for 't is but to carry them abroad when it rains and they will be so baptized and it will be as true a Baptism no doubt for the using the Name of the Father c. doth not make Baptism though true Baptism cann't be warrantably administred without mentioning the Names of the Sacred Trinity But we must conclude there was something else than that which these Men suppose in that Case which caused the Apostle to say Our Fathers were baptized unto Moses in the Cloud and in the Sea. It was doubtless a Type and plain Figure of Gospel-dipping or burying in Water for they were overwhelmed 't is evident as it were in the Cloud and in the Sea. And we must give our late Annotators their due at this turn also for they speak much the sense of the Spirit of God in that place pray take their own words after they have given the sense of divers Learned Men upon the Text this they fix upon us to be most probably the meaning of the Scripture Others say they most probably think that the Apostle maketh use of this term in regard of the great Analogy betwixt Baptism as it was then used the Persons going down into the Waters being dipped in them and the Israelites going down into the Sea the great Receptacle of Water though the Waters at that time were gathered on heaps on either side of them yet they seemed buried in the Waters as Persons in that Age were when they were baptized A very plain Figure doubtless they having the Water on each side of them and to which they might have added the Watery Cloud over them whether it broke down upon them or no they were as it were buried in the Cloud and in the Sea so that this Notion of Typical Baptism makes nothing for Sprinkling And thus we hope we have fully evinced and clearly proved to all unbyass'd Men what Baptism is you have heard First It is immerging or dipping into the Water from the proper literal and genuine signification of the word Baptizo Secondly From the manner of Baptizing in the Primitive Times Thirdly From the Spiritual Signification of the Holy Ordinances of Baptism together with the great Design and End of Christ in the Institution of it Fourthly and lastly From the Typical and Metaphorical Baptisms we read of in the Scriptures We shall now proceed to speak of the Persons who are the true Subjects of Baptism in the next place CHAP. VI. Proving Believers or Adult Persons only to be the Subjects of Baptism from Christ's great Commission Mat. 28. WE having clearly evinced and proved what Baptism is and that Rantism is not the Ordinance 't is clearly another Act nor is Baptism any other thing than Immerging Dipping or Plunging the Body all over in Water And this being so we may from the whole infer that all those who have been only sprinkled whether as Children or Adult are all Unbaptized Persons and will certainly be so found in the Day of the Lord let their Teachers affirm or say what they will for their calling it Baptism does not make it to be so for suppose the Jews or the Off-spring of Abraham to whom God commanded Circumcision instead of doing that Act should have devised some other Thing in the room of it as the pairing off the Nails of their Children at eight days old and have given that Act the name of Circumcision would that have made it Circumcision And truly they might have as good a Plea no doubt for such an Invention considering how dangerous and grievous a thing Circumcision was to little Children as the first Inventers of Sprinkling a little Water on the Face of a Babe could pretend unto in changing Baptism into Rantism Now in the next place it behoveth us to enquire who or what kind of Persons they are that our Lord Jesus Christ hath required to be baptized and there is no better way certainly to know this than to go to the great Commission Matth. 28 19 10. All Power saith Christ is given to me in Heaven and Earth Go ye therefore teach all Nations baptizing them c. 1. First observe that this Commission was given forth by Christ just as he came out of the Grave or rose from the Dead Certainly what he said at other times should with all care be minded he being the Son of God but much more now at this time If God should have sent a Saint from the Dead to let us know what we should do would we not give all diligent heed to him but much more to Jesus Christ 2. In the second place especially considering the Power and Authority he testifies the Father had given to him as Mediator viz. to be Head and chief Governour of his Church or King and Lawgiver in all Spiritual Things and Matters over the Souls and Consciences of Men all Power to dispose of all things in Heaven and Earth or Power over Men and Angels i. e. Power to make and give forth Laws Statutes and Ordinances how and after what manner God ought by us to be worshipped in Gospel-days a Power that is given to him alone whose Laws and Appointments none have any Power to dispense with nor change or alter the Administration of to the end of the World Go ye therefore teach all Nations baptizing them c. 3. Observe what is Antecedent to Baptism Teach all Nations there must be teaching they must be first Taught or made Disciples for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is well known and confess'd by all doth signify to discipulize or make Disciples and next baptize them And this also we find was his own practice first to make Disciples and then to baptize them
know not nor consider this Order which God used in Covenanting with them in Baptism deal preposterously over-slipping the Commandment of Repenting and Believing It appears to me as if God will sometimes make Men speak the Truth whether they will or no and confirm his own blessed Order though they contradict their own Practice thereby Paraeus the same Person saith upon Mat. 3. 5. shews that the Order was that Confession as a Testimony of True Repentance go first and then Baptism for Remission of Sins afterwards What Commission our Brethren have got who sprinkle Children I know not let them fetch a thousand Consequences and unwarrantable Suppositions for their Practice it signifies nothing if Christ has given them no Authority or Rule to do what they do in his Name Natural Conâ—sequences from Scripture we allow but such which flow not naturally from any Scripture we deny Can any think Christ would leave one of the great Sacraments of the New Testament not to be proved without Consequences For I am sure there is no Baptism to be administred before the Profession of Faith in the Commission nor no where else in Christ's New Testament and that Faith is required in the second place as pre-requisite unto Baptism is very plain from Mark 16. 16. They must be Believers none are fit Subjects of Baptism but they that believe and are capable to believe He that believeth and is baptized shall be saved c. not he that is baptized and then believes Take heed you do not invert Christ's Order and if there is no Baptism to be found in the New Testament to be practised before Faith much less Sprinkling or Rantism is there required CHAP. VII Proving Believers to be the only true Subjects of Baptism from the Apostles Doctrine and the Practice of the Primitive Churches WE read that the Apostles according to the Commission Christ gave them preach'd the Gospel of the Kingdom having received the Spirit from on high and began at Jerusalem as he had commanded them and so endeavoured to make Men and Women Disciples i. e. bringing them to the sense and sight of their Sins and knowledg of their lost and miserable condition by Natâ—â—e as being unconverted and without Christ and in Acts 2. where Peter preached the first Sermon that was preached after the Ascension of the Lord Jesus And when they heard this the Text saith they were pricked in their Hearts and saiâ— unto Peter and the rest of the Apostles Men and Brethren 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 Ghost c. And then they that gladly received the Word were baptized and the same day there was added to them about three thousand Souls Pray observe the Footsteps of this Flock I mean the manner of the Constitution of this Church it being the first Church that was planted in the Gospel-days it was the Church at Jerusalem and indeed the Mother-Church for evident it is all other Gospel-Churches sprang at first from this and hence some conceive the Apostle calls this Church Jerusalem above being the Mother of us all said to be above not only because she was in her Constitution from Heaven or by Divine and Evangelical Institution but also might be said to be above in respect of Dignity or Priviledg being first constituted and having the first Fruits of the extraordinary Gifts of the Spirit poured out upon them and besides having all the great Apostles at first as Members with her and hence 't is that all other Churches were to follow the Church of God that was in Judea and were commended in so doing and certainly 't is the Duty of all Churches so to walk unto the end of the World. But to proceed Acts 8. we find Philip being by the Providence of God cast into Samaria he preaches Jesus Christ to them and when they believed Philip preaching the things concerning the Kingdom of God and the Name of Jesus Christ they were baptized both Men and Women not till they were Disciples and did believe were any baptized Men and Women not Children not them and their little Babes if Philip had so done he had acted contrary to his Master's Commission In the same Chapter we find he preached Christ to the Eunuch also And they came to a certain Water and the Eunuch said See here is Water what doth hinder me to be baptized ver 37. And Philip said If thou believest with all thine Heart thou mayst And the Eunuch answered and said I believe that Jesus Christ is the Son of God And they both went down into the Water both Philip and the Eunuch and he baptized him There must be Faith or no Baptism thou mayst or thou oughtest 't is lawful or according to Christ's Law i. e. his Commission A Verbal Profession is not sufficient say our late Annotators on this place Philip in God's Name requires a Faith as with all the Heart and not such as Simon Magus had who is said to believe and be baptized vers 13. this was say they the only thing necessary either then or now if rightly understood How was it known saith Mr. Baxter but by their Profession that the Samaritans believed Philip preaching the things concerning the Kingdom of God and the Name of Jesus Christ before they were baptized both Men and Wome and saith â—he Philip caused the Eunuch to profess before he would baptize him that he believed that Jesus Christ was the Son of God. Moreover in the tenth of the Acts we find Cornelius and those with him were first made Disciples by Peter's preaching and the Spirit 's powerful Operation and then were baptized Who can forbid Water saith he that thest should not be baptized who have received the Holy Ghost as well as me And he commanded them to be baptized in the Name of the Lord Jesus that is by the Authority of Christ according to the Commission So in Acts 16. when the poor trembling Jaylor was made a Disciple i. e. did believe with his whole House on the Lord Jesus Christ he was with his whole House baptized so Lydia believed and was baptized Acts 16. 14. the like in Acts 18. Crispus believing on the Lord and many of the Corinthians hearing believed and were baptized The Chief Ruler believed with all his House and were baptized he believed his House believed the Jaylor believed all runs in their believing all must by believing be made Disciples or not be baptized Luther saith that in Times past the Sacrament of Baptism was administred to none except it were to those that acknowledged and confessed their Faith and knew how to rehearse the same and why are they now See Mr. Baxter in his sixteenth Argument against Mr. Blake if there can be no Example given in Scripture of any one that was baptized
without the Profession of a saving Faith or any Precept for so doing then must we not baptize any without But saith he the Antecedent is true therefore so is the Consequent 1. I have saith he shewed you John required the Profession of true Repentance and that his Baptism was for Remission of Sins 2. When Christ layeth down the Apostolical Commission the Nature and Order of the Apostles Work it is first â—o make them Disciples and then to baptize them in the Name c. That it was saving Faith that was required of the Jews and profest by them Acts 2. 38. is plain in the Text. The Samaritans believed and had great Joy and were baptized c. The Condition upon which saith he the Eunuch must be baptized was if he believed with all his Heart Paul was baptized after Conversion Acts 9. 18. The Holy Ghost fell on the Gentiles before they were baptized Acts 10. 44. Lydia's Heart was opened before she was baptized and was one the Apostle judged faithful Acts 16. 14. So he goes over with all the Scriptures we have mentioned proving they were Believers and none else that all along in the New Testament were baptized 't is strange to me that the Man should have such clear Light and plead for the Commission and the Practice of the Primitive Christians and yet dare attempt to sprinkle Children having neither a Command from Christ or a Precedent from the Apostles for any such thing Object I know 't is objected Baptism was administred only to Believers in the Apostles time but that was the Infancy of the Church Answ I am not a little troubled to hear any Man to argue after this manner for though it be granted in the Apostles days the Church was newly constituted and so might be said to be new born yet to say that was the Infancy of the Church as Infancy imports in our common Acceptation Weakness or Imperfection is a false and foolish Assertion 1. Because that was in truth the time of the Churches greatest Glory Perfection and Beauty and very soon after the Apostles fell asleep the Church though she grew older yet she decayed and Corruptions crept in the Church might in that respect be compared to a glorious Flower that as soon as ever it is blown and quite put forth it is in its Glory and let it stand a while and it soon fades and loses much of its Lustre and Beauty even so did the Church of God and it was foretold also by the Apostles it would so after their departure come to pass by the entring in of grievous Wolves who should not spare the Flock i. e. the Church nay the Spirit of Antichrist Paul saith or Mystery of Iniquity did even then work in the Apostles days And St. John speaks to the same purpose Little Children it is the last time and as ye have heard that Antichrist shall come even now are there many Antichrists whereby we know that this is the last time and indeed all generally believe the Church continued not a pure Virgin to Christ much longer than one hundred Years after his Death now then shall any presume to say that was the Infancy of the Church as if the Church arrived to clearer Light Strength and Glory in after-Times But 2. Had not the Gospel-Church in that Age the extraordinary Apostles with it like to whom never any rose after to succeed them nay such who were conversant with the Lord Jesus after he rose from the Dead and spake to him mouth to mouth and did eat and drink with them as Peter saith Acts 10. 3. Had not the Church then extraordinary Gifts nay such an infallible Spirit and Presence of Christ with her that her Sons could clearly discern Spirits and know when they speak and when the Spirit spake in them Now speak I not the Lord. 4. Was not that Church set up to be a Patern or perfect Copy after which all succeeding Churches were to write can we think that others ever attained to the like much less to greater Light and Knowledg than they These things considered fully shew the folly and weakness of this Assertion and Objection But if Believers were the only Subjects of Baptism in the Primitive Time and this was according to the Commission of Christ and Practice of those days how came this Order and Administration to be altered and changed I mean by whose Authority nay and which is worst of all if that Infant-Baptism may be deem'd to be a Divine Rite or an Ordinance of God sith 't is not recorded in the Scripture nor practised in the Apostles Time it renders not only the Gospel-Church weak and imperfect but Christ himself unfaithful or less faithful than Moses who was but the Servant and yet lest nothing dark or unwritten which God commanded him but did do every thing exactly according to the Patern shewed him in the Mounâ— Nay and by the same Argument since Infant-Baptism was not instituted by Christ noâ— practised in the Primitive Church and yet may be admitted as a Divine Ordinance of Christ and so practised by Christians why may not all or many other Rites and Sacraments owned and maintained in the Romish Church be admitted also But Object I have heard some say Is it my where forbid Answ To which I answer where are such things as Crossings Salt Spittle and Sureties c. forbid At this Door what Inventions and Innovations may not come in or be admitted of such a dangerous Consequence is this that it would undo us all Object But say you at that time i. e. at the first preaching the Gospel and planting Churches Adult Persons were baptized only because they were before they believed either Jews or Heathens but when they believed and were baptized their Children had a right to Baptism likewise Answ This is soon said but hardly nay not at all to be proved For it cannot be their Childrens right without Authority or Command from Christ for if we should grant all our Brethren say concerning Abraham's Seed and of their Childrens being in Covenant this will not justify their Practice of baptizing them if they argue thus till Dooms-day except Christ hath left them a Precept or his Church a Precedent so to do for Abraham's Seed though they were such a thousand times over had no right to Circumcision until he received the word of Command to circumcise them from the great God. Nor had Lot and other godly Men in that day any right to that Ceremony who were not of Abraham's Family because God limited his Command to himself his Sons and Servants or such who were bought with Mony and so came into his House Secondly We desâ—re it may be considered that the History we have of the Gospel-Church in the Apostles days from the first planting of the Church at Jerusalem till St. John received his Revelations contains more than â—ifty Years and there was no â—ewer than three thousand Persons
or else think our Priviledges are less than theirs whereas indeed our Priviledges it appears are inlarged and far greater than theirs were and hence they longed many of them to see those things that we see c. Instead of being a fleshly Nation we are a holy 〈◊〉 a holy City a spiritual and holy Temple a Royal Priesthood and holy not carnal Church-Members Church-Members by Regeneration not by Generation not by the first Birth but by the new and second Birth if we and our Children have not the same Priviledges don't let us complain whereas God hath been more rich and bountiful to us we and our Children sit under the clear and glorious Revelation and Ministration of the Gospel can we or ours be losers by this Change Alas as far as Christ excels Moses and Aaron the Gospel the Law the Antitype the Type the spiritual Birth the carnal the extent of all Nations the Confines of Judea so far saith one are we better and not worse and our Priviledges not lesser but far greater our Children have great advantages in having such Parents and Ministers to instruct them to pray for them and to set before them a good Example besides as soon as capable they with others have the Gospel preached clearly to them and Grace offered and tendered universally to all far and near with Ho every one that thirsteth come ye to the Waters c. Isa 55. 1. The Spirit also is in a glorious manner communicated to inable them and others to believe now in the Gospel-days The Law was hard Do this and live and Circumcision laid them under a Bond to do and keep all that God in his Law required yea and under a Curse if they continued not in all things that were there injoyned which brought them into miserable Bondage and Captivity but now 't is but to believe and thou shalt be saved the Spirit saith the Scripture was not yet given to wit in that manner nor measure as afterwards because Christ was not yet glorified So that it is no Absurdity to grant that the Jews might have Priviledges in some things more than we and yet our Case and Condition with our Children to speak simply better than theirs tho the Covenant of Grace is not enlarged nor lessened in respect of the substance of it the Promises of Grace are still belonging to the Elect to those that were given to Christ to Believers and to no other nor never were but the Priviledges we have above them do abundantly recompence the defect of those Priviledges of theirs whether real or supposed And the truth is Priviledges are so arbitrary and various depending so much upon the Soveraignty of God that he gives them as he thinks good and oft-times takes them away without assigning any special Reason of it so that no Arguments can be drawn safely as our Brethren do viz. God gave such a Priviledg to the Jews therefore we must have such a Priviledg too except we can prove it is God's Will it should be so This Argument therefore is of no force without an Institution here we are again and here we will stand Circumcision wholly depended upon a positive Law 't is in vain therefore to attempt to prove that because the Jews had a Priviledg to circumcise their Children therefore we must have a Priviledg to baptize our Infants sith they had a Command to do what they did and we have none besides we have shewed there is no Scripture that proves the Baptism of Infants is a Priviledg granted by the Lord in lieu of Circumcision it being indeed no Duty or Priviledg at all Lastly before I close with this take what Mr. Danvers says If it should be taken saith he for granted that Circumcision was a Seal of the New Covenant belonging to all the Children of Israel then would not the baptizing of the Children of Believers answer it neither amount to so great a Priviledg nor be equivalent to it for these Reasons 1st There were all the Families and Tribes of Israel and all proselyted Strangers with their Children without distinction of good or bad to be circumcisied But here only one of a City and two of a Tribe for Believers are but thin sown and the Children of Unbelievers and wicked Men are to receive no such benefit in the Judgment of many And 2dly You would be very short in another respect as being at an utter uncertainty when you have a right Subject for if the Parent is an Hypocrite or no elect Person which is out of your reach to understand you cannot know whether the Child be fit for Baptism for the Seed of a wicked Man you must not meddle with by any means whereas there was not the least doubt or scruple in Israel as to the Subject for the Father being one of Abraham's Seed and circumcised it was an infallible mark they were right And 3dly neither can the Child when he is grown up have any certain knowledg that such a Ceremony had past upon him in Infancy he having no infallible mark thereof whereas the circumcised Infant had an infallible Character and Mark in his Flesh to assure him that he had received that Rite Object But what hope can we have of our Infants if they must not be admitted unto Christian Baptism nor reputed as Members of the common Body and Church of the Faithful Answ We answer First if the hope of the Parent for the Child's Salvation be grounded upon the Administration of an external Rite or Ordinance in Infancy then neither had the Patriarchs for above two thousand Years any hope of their Children sith they had neither Circumcision Baptism nor any other External Rite which we find otherwise by Noah's Prophecy Gen. 9. 26 27. Secondly We ask whether God hath left it in the Power of the Parent to save or destroy the Soul of his Child which your Doctrine doth import Thirdly We demand what hopes are intended and by what Scriptures the same are annexed to the Administration of an Ordinance in Infancy Fourthly We do say there is a ground of hope in Believers in behalf of their Children which is grounded upon plain Scripture without baptizing them Fifthly Doth Baptism confer Grace or regenerate the Child Though some have ignorantly asserted that yet we find many of you of another mind Sixthly This Argument seems to carry in it this Conclusion i. e. That Christian People by Infants Baptism are assured according to Gospel-grounds of the Salvation of their Children But there is no Proof for it it is but a Fancy and we suppose 't is not received as a Truth by many that oppose us in this Point CHAP. XI Wherein many other pretended Scripture-Poofs and Arguments for the baptizing of Infants are answered as that Suffer little Children to come unto me c. and Except a Man be born of Water and of the Spirit he cannot see the Kingdom of God c. THE next main Proof that is brought for