you Which doctrine is to be preached to believers Who may be considered under a two-fold consideration Either as added to the Church walking in visible or Church-fellowship Or as not yet added to the Church To both which sorts I shall endeavour to lay open their duty that so they may be conformable to their great Law-giver the Lord Jesus I shall speake of them in order But first to such as are not in a true visible Church fellowship The commands of Christ to them are these two in an especiall manner First That they should be baptized Secondly That being baptized they should be added or joined to the Church In the first of these I shall handle severall particulars 1. That Baptisme was commanded to be preached and practised 2. That Saints were baptized 3. The severall sorts of Baptisme spoken of in the Scriptures 4. That Baptisme of water was preached by the Disciples and commanded to be practised by the Saints 5. Who was the Author and Institutor of water Baptisme 6. What the true nature use and end of Baptisme with water is 7. Who was and is a true Administrator or Dispenser of it 8. Who be the true and proper subjects of water Baptisme 9. The true manner of the administration of it 10. The principle by which a Saint ought to be moved to subjection unto it 11. The power enabling to performe it or submit to it 12. How long the Ordinance of Baptisme was and is to continue I shall presume to be more large in this point of Baptisme then in others First Because this lyeth most hid and many Christians are enquiring after it Secondly Because this being cleared up the Controversies about Ordinances and Church visible fellowship would soone bee reconciled In this Chapter I shall speake of the first foure particulars 1. That Baptisme was commanded to be preached is evident Math. 28. 19 20. Where Christ saith Goe yee therefore and teach all Nations baptizing them teaching them to observe all things which I have Baptisme was commanded to be preached and practised commanded you Now Christ taught them to baptize and then to observe it as Christs command Againe saith Christ Marke 16. 15 16. Goe preach the Gospell to every Creature he that believeth and is baptized c. This was commanded to be preached Which commission the Apostle Peter executed faithfully Acts 2. 38. Commanding every one of them to repent and be baptized So Acts 10. 48. He declared it as their duty and commanded their subjection to it The truth of this is so unquestionable that I shall passe to the second That as it was commanded so it was practised is manifest Acts The Saints were baptized 2. 41. They that gladly received the word preached by Peter were baptized And many in Samaria which believed both men and women were baptized Acts 8. 12. The Eunuch the Gaoler Lydia Crispus and many Corinthians were baptized Acts 18. 8. I thinke it altogether needlesse to insist longer on this particular well knowing no man will deny this but he that denies the Scriptures likewise 3. The Scriptures speake of severall sorts of Baptisme which There are severall sorts of Baptisme spoen of in the Scriptures I shall unfold to you with their agreement and difference Now Baptisme in the Scriptures admits of a three-fold consideration First As it is a Baptisme of water Secondly As it is a Baptisme of the Spirit Thirdly As it is a Baptisme of afflictions 1. The Baptisme of water we finde mentioned in divers e Baptisme water places as John 1. 21. Acts 8. 38. Now this Baptisme of water was with materiall water 2. The Baptisme of the Scriptures prophesied of by John called e Baptisme the Holy â—â—st and 2. 28 29. The Baptisme of the Holy Ghost and fire Math. 3. 11. promised by God in Joel by Christ Acts 1. 5. Yee shall be baptized saith Christ with the Holy Ghost not many daies hence Which was fulfilled Acts 2. There appeared cloven tongues like as of fire and they sate upon each of them and they were all filled with the Holy Ghost and began to speak with other tongues as the spirit gave them utterance This Baptisme is called the Baptism of the spirit because it was the onely worke of the spirit with which they were filled called the Baptisme of fire because of the operation of the spirit which like fire was a light to them that sate in darknesse like fire because of its refining nature burning up that chaffe and drosse that was in them and making them more pure a Baptisme of fire in respect of its consuming nature destroying the man of sinne t is a fire that goeth out of the mouth of the Lord Jesus that burnes up consumes and destroyes the stubble and chaffe of Antichrist Yea of this Baptisme it is said There sate cloven tongues like fire upon the heads of the Apostles Which visibly demonstrated the power of the spirit in giving them the gift of tongues or languages whereby they could speake to all men in their severall languages wherein they were naturally borne Acts 2. 8. Now this was a visible glorious spirituall Baptisme the proper nature end and use of this was to crowne the doctrine of Jesus with a Crowne of glory to confirme spread abroad to all Nations and exalt the Gospell of Jesus and Christ in his Gospell This was that which amused the world yea to heare the Apostles speake with tongues they were confounded amazed and mervailed Acts 2. 6. 7. greatly 3. There is likewise a Baptisme of afflictions or sufferings A Baptism of affliction Therefore saith Christ I have a Baptisme to be baptized withall and how am I streigthned in my spirit till that be accomplished This was the Baptisme of his death into which death we are baptized Now this Baptisme holds forth to us our descending into misery as if wee were overwhelmed with misery and our ascending from it into glory Wee as Christ did when he was in the world must take up his Crosse and follow him in afflictions for We beare about in our bodies the dyings of the Lord Jesus I might here shew you the sweet unity consent and harmony that is in these Baptismes and wherein they differ but you will see this more fully if you consider what ensues But some may say T is true there is a Baptisme of water of the spirit and Qu. fire and of afflictions but is there not a Baptisme of the spirit besides that Baptisme of the Holy Ghost and fire which you say consists in new tongues and miraculous visible appearances of the spirit which Baptisme of the spirit is the worke of Gods spirit upon the heart in believing and the like according to that in Titus We are saved by the washing of regeneration c. Tit. 3. 4. To this I answer Yielding That we are saved by the washing of regeneration and the renewing of the Holy Ghost which hee Answ shed on
us abundantly But we finde not in the Scriptures this work of the spirit to be called that Baptism of the Holy Ghost and fire which is promised to believers Therefore we finde the gifts of the Holy Ghost viz of tongues and miracles which is the Baptisme of fire to be promised to such as were already renewed or should be renewed before they were partakers of those gifts Therefore saith Peter Repent and be baptized and yee shall receive the gifts of the Holy Ghost Acts 2. 38. But if by the Baptisme of the spirit you meane the dipping or baptizing the soule into the death and resurrection of Jesus Christ which is the true mystery of the Baptisme of water That there is such a dipping or baptizing the spirit by faith I owne it and acknowledge it though in truth I finde this no where to be called the Baptisme of the Holy Ghost and fire prophesied of by John the Baptist and fulfilled in the Apostles in the day of Pentecost I might further shew you how the word baptized is attributed to other things in the Scriptures as to cups and vessels as it is said The Pharisees drinke not but first wash The word in the Greeke is baptize there cups and shew you how the Jewes had their baptismes or washings of severall things But these are not any part of the Baptisme commanded in the New Testament of which onely I am speaking neither tend they to my present discourse Therefore I shall leave those Jewish observations and shew you in the next place 4. The fourth thing I propounded that Baptisme of water was commanded to be preached and practised in the New Testament That Christ commanded Baptisme of water to bee Preached by the Disciples and to bee practised by the Saints which I shall evidence to you from severall places of Scripture and first from the Commission given to the Disciples Math. 28. 19. Saith Christ All power is given to me in heaven and in earth Go yee therfore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost And againe Goe yee into all the world and preach the Gospell to every Creature he that believeth and is baptized shall be saved Now that this Baptisme is with materiall water I thus prove If it cannot be meant of any other Baptisme then of water it must needs be the Baptisme of water But that it cannot be meant of any other I shall thus make manifest If it be of any other Baptisme then it is either of miraculous gifts of fiery tongues or miracles or else of the receiving of the spirit of regeneration or renovation if I may call that Baptisme but that it is not of the first is evident if we consider that this follows this Baptisme here spoken of Therefore is it said And these signes shall follow them that believe they shall speake with new tongues and worke many miracles which is the Baptisme of the Holy Ghost and fire But some may say It is not said those signes should follow them that were baptized but them that believed It is true it is said those signes should follow them that believe Yet so that they should follow such persons that believing were baptized is as true For if it be denied that they followed that Baptisme there spoken of then we must affirme they either are the same thing with baptized or accompany or goe before it or follow after it Now if any shall make this last promise to be all one with baptized the words must run thus He that believeth and shall work miracles and speake with tongues shall be saved wherein he wil be much mistaken For if you marke the words it is not said he that believeth and doth baptize others shall be saved But he that believeth and is baptized shall be saved In this Baptisme the man is passive to have an Ordinance administred upon him by another but when he saith These signes shall follow them that believe in my name they shall cast out Devils and speake with new tongues Here they are active they are to be Ministers of the Lord to others When he saith He that believeth and is baptized he speakes of a worke to be done upon the believer which is evident in Mathew as it is said Goe teach all Nations baptizing them The Disciples of Christ were to administer this Ordinance they were able to doe it but when he saith those that believe shall doe such things as he speakes of it is a promise of the Baptisme of the Holy Ghost and fire to them wherein their activity should appeare for they should doe great workes to others heale others But as for this Baptism of the spirit I shall evidence it to follow Baptisme of water more fully from the Scriptures But if any say these gifts promised accompany that Baptisme then I say they are not the same with it but companions of it and so are truly distinct from it And if any say those gifts goe before the Baptisme here spoken of this is a good demonstration that they are not the same with it But if any shall yet say these gifts follow the Baptisme spoken of in the alleadged text of Marke or Mathew then likewise it is cleare they are not the same with it But further to put this out of doubt if possible Consider The Apostles never gave the Holy Ghost but they did baptize the one they could doe the other was peculiar to an ascended Jesus Therefore saith John Hee viz. Christ shall baptize thee with the Holy Ghost and fire This is his sole prerogative Neither doe we ever finde the Apostles to be said to have given the Holy Ghost but this we finde them baptizing in the name of the Lord. But-may some say The Holy Ghost was given by the laying on of the hands of the Apostles and so he bids them teach and baptize that is to say doe Object you teach and be you instruments through your ministry of baptizing others with the Holy Ghost So that in this sense they did baptize as they were instrumentall in the hand of God Whosoever thou art that arguest thus I wish onely such a dealing Sol. from thee in this point as thou now usest thou sayst the Apostles baptized but this that they did was onely outward or external and yet wilt thou deny Baptism of water upon this very account because it it outward or externall Thou sayst they that preached laid their hands on the Disciples and the Holy Ghost was given unto them The Scriptures also say they baptized and the Holy Ghost was given Surely their preaching was onely outward till applyed by faith so as their preaching was so also was the Baptisme with which they baptized outward which they only fulfilled but themselves prayed to God for to send the Holy Ghost upon them who were before baptized in the name of the Lord Jesus as is undeniably made manifest Acts 8. verse 12. 15
16 17. So that if they did baptize in the name of the Lord Jesus and yet could not give the Holy Ghost but prayed afterwards for them that they might receive it it is very manifest that baptizing in the name of the Lord Jesus and the gifts of the Holy Ghost or spirit are distinct so that indeed all that we finde the Apostles doing is something visible or externall they pray they preach they lay on hands and baptize all these as performed by them are onely outward acts For Paul planteth and Apollo watereth but God gives the blessing Yet notwithstanding though the acts of these be outward yet the spirit principle and power are all spirituall And indeed as divine a power of the Spirit is required in the true baptizing or being truly baptized with water according to the Gospell as there is in preaching believing or praying But it may be the Baptisme of the spirit in the second sense viz of regeneration Sol. or renovation according to that in Titus 3. 4. which is meant in Mathew and Marke before mentioned I answer to this It cannot be meant of that because that is the Obj. ground of the Baptisme of water and included in the words saying He that believeth For no man can truly believe but he that hath the spirit of God for the fruit of the spirit is faith and by faith are we renewed So that if it had beene meant so the words should have beene rendred thus He that believeth by the spirit and is a believer by the spirit shall be saved which is a fruitlesse needlesse and uselesse repetition of one and the same thing So that indeed it cannot truly be interpreted of any other Baptisme then a Baptisme of materiall water And againe What I have said of the incapacity of the Disciples giving the gifts of the Holy Ghost is as true here they could not neither did they give this spirit at all either in regeneration or miraculous appearances but did baptize But may some yet say You speake of another Baptisme viz of afflictions Object and though it may not be meant of any of the former yet it may be of this That it cannot be meant of this is apparent for it was such a Sol. ministration of Baptisme that the Disciples of Christ were to bee Administrators thereof Now we know the Ministers of the Gospel preached not bonds but liberty peace and joy full of glory the world and the Devill are the authors administrators and actors of troubles persecutions and afflictions and so are not the Apostles of Christ who acted in this baptizing divers but never persecuting any But though it may not be understood of internall afflictions yet it may be of Object Conformity to Christs death We are conformable to Christs death in believing for wee Sol. through faith become dead to the world in believing there is the similitude of Christs death and resurrection in the spirit but this Baptisme followes believing as I have shewed before But if what I have said from this prove not satisfactory to thee goe along with me a little further and let us consider 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 sinnes and yee shall receive the gift of the Holy Ghost He first bids them repent which is the work onely of the spirit in the new birth or regeneration And what then And be baptized with what Baptisme With the Baptisme of water and yee shall receive the Holy Ghost He saith not your Baptisme is the receiving the Holy Ghost but being baptized you shall receive the gifts of the Holy Ghost that is to say of tongues or miracles There is another Scripture yet deserves our consideration which is Acts 8. 12 13. When they believed Philip preaching the things concerning the Kingdome of God and the name of Jesus Christ they were baptized both men and women Then Simon himselfe believed also and when he was baptized he continued with Philip. Now would I know what Baptisme it is that Simon was baptized withall Surely you will not say it was the Baptisme of the Holy Ghost if you shall consider verse 16. The Holy Ghost was then fallen on none of them for they were onely baptized in the name of the Lord Jesus and afterwards they received the Holy Ghost Anst if any say it was the spirit of regeneration that cannot be for Simon that was baptized was in the gall of bitternesse and bond of iniquity whose heart was not right in the sight of God verse 22 33. So that I say it was a Baptisme of materiall water a visible externall Baptisme upon the profession of his faith But notwithstanding all this may some say These are but arguments where Object doth the Scripture speake of Baptisme with water either commanded or practised in the name of the Lord Jesus We are not destitute of Scriptures to evince this if their authority Sol. may be prevalent Philip and the Eunuch came unto a certaine water and the Eunuch said here is water what hindereth but I may be baptized Acts 8. 36. 38. To whom Philip answered If thou believest with all thy heart thou mayst And so they went both into the water and Philip baptized him Which water is materiall water and not metaphoricall or mysterious as some may conceive for Philip required faith to be in the Eunuch and so the spirit before he would baptize him with water Yet to put all out of controversy consider Cornelius and the Gentiles having received the Baptisme of the Holy Ghost Peter concludes from thence assuredly none ought to forbid them and makes a challenge to any one if they could to shew cause that they should be denied the Baptisme of water and Commanded them to be baptized in the name of the Lord. Which Baptisme of water was not the Baptisme of the Holy Ghost but was dispensed upon them after they had received that Acts 10. latter end Surely you need not to spend so much time or paper in the proofe of a thing Object that is so evident Had I not knowne it to be so confidently gainsayed I should not Sol. have done it so that I hope if thou knowest it already it will confirme thee and silence if the Lord shall vouchsafe to speake by it them that oppose it Chap. III. Sheweth that Christ is the author and institutor of water Baptisme with the true nature use and end of the Baptisme of water The Lord Jesus is the author and ordainer of the Baptisme of water I Shall in the next place shew you who is the Author of this Baptisme of water I have beene speaking of which was him that I have already proved commanded the Apostles to preach faith and Baptisme to baptize them that were taught Therefore saith Christ All power in heaven and earth is given to mee Goe yee therefore preach and baptize the Lord Christ from heaven is the
author of it he instituted and appointed it But some may say The Baptisme of water is Johns Baptisme for John Object saith I baptize you with water but he that cometh after me shall baptize you with the Holy Ghost and fire So that water Baptisme is onely Johns and not Christs as spirit Baptisme is onely Christs and not Johns In answer to this I will shew you clearly the Baptisme of water Sol. Of the unity of Johns and Christs Baptism being one In the outward element of water was Christs as well as Johns and that by nnfolding to you the true nature of Johnes Baptisme and the true nature of Christs Baptisme wherein their unity and difference will appeare their unity is manifest 1. In that the element of both was the same materiall water it is said John baptized with water and I have already proved to you the Saints were baptized into the name of Jesus with water also Cornelius and the rest were baptized with water 2. The Baptisme of water both of Christs and Johns came from heaven Christ tels us Johns is from heaven Math. 21. 25. The Both from heaven word of God came to John in the wildernesse He is said To be sent from God also So the Baptisme of water administred by Christs Disciples is like wise from heaven Therefore saith Christ All power is given to me in heaven and earth Goe yee therefore teach and baptize It was the power of heaven conferred upon Christ which commanded and enabled the Disciples to preach and practise the Ordinance of Baptisme 3. Both Johns and Christs Baptisme pointed at Christ though Both held forth Christ The difference between Christs and Johns baptisme under a various consideration Thus for their agreement now I will shew wherein they differ As First That the Baptisme of water administred by Christs command after his resurrection was not administred upon the same ground as Johns 1. Johns doctrine upon which his administration depended was They were not administred upon the same grounds not the same with that the Apostles preached for John held forth a Christ to come to dye to suffer to take away sinne but now the doctrine of the Gospell is That Christ is come dead risen ascended up to heaven and sitteth at Gods right hand 2. John baptized persons believing in a Christ to come after him but now he that shall baptize into a Christ as not come denies the faith For this is the Antichrist that denies Christ to be come in the flesh dead and risen againe They preached the Lord crucified and baptized them that believed in him who was then dead and risen from the dead Johns Baptisme pointed at remission of sinnes to be by Jesus Christ but the Baptisme of water administred by the Disciples of Christ held forth remission of sinnes already and they were to be baptized to manifest their sinnes being pardoned 3. The subjects of Johns Baptisme were onely Jewes it is said of him All Judea and Jerusalem came out to be baptized in Jordan But Christs are Go preach the Gospell to every Creature viz. Jewes and Gentiles baptizing them Thus was the Gentiles with Cornelius baptized with water 4. That was a preparation to the Baptisme of the Holy Ghost for he prepared the way of the Lord but this followes after as in Cornelius and if by Baptisme of the spirit you meane regeneration the Baptisme of water alwaies followed that at-least the profession of it which is the true ground of visible administrations 5. The Commissions by which the Baptisme of water was dispensed were divers the one by God to John in the wildernesse the other from Christ to the Saints being risen from the dead 6. And Lastly The Baptisme of Iohn is alwaies called the Baptisme of Iohn and no where the Baptisme of Christ and therefore we shall finde a distinction betweene them and the Disciples are said to baptize in the name of Jesus Christ A second difference is this That the Baptisme of water administred by Iohn ceased for he saith of himselfe I must decrease that is They have not the like continuance to say my person my office my ministry must all stoope to Christ who must encrease Iohns doctrine ceased in Christ so his Baptism for Christ being come dead and risen Iohn was not any longer by his ministry to prepare his way and truly if you take away the doctrine upon which any thing is administred you likewise take away the administration but now Christs Baptisme endures being established upon a more strong foundation Christ humbled and exalted dead and risen therefore are the believers who were filled by the Holy Ghost baptized with the Baptisme of water in the name of the Lord Jesus The continuation whereof I shall prove afterwards Thus is it manifest that the Baptisme of water was as well commanded by Christ as by Iohn and was not onely Iohns baptisme as many suppose And whereas Iohn saith I baptize you with water but Christ shall baptize you with the spirit and fire It proves not that Christ did not command his Disciples to continue baptizing with water but this it proves that Christs baptisme was greater then Iohns Iohns was onely water but Christs water and the spirit too I say this expression of Iohns proves no more that Christ hath not a baptisme of water then Pauls words saying that Paul planteth and Apollo watereth but it is God that gives the blessing proves that God plants not nor waters which would be strange to affirme To conclude this likewise I shall onely desire you to minde this if the baptisme of water was onely Iohns and to endure only till soules were baptized with the Holy Ghost as those that say water baptisme is onely Iohns affirme then demand I how comes it to passe that being baptized with the Holy Ghost is used by Peter as an undeniable argument that Cornelius should be baptized with water Sure this is an undoubted truth that that dispensation which is the onely ground of putting an end to Baptisme of water as they say the baptisme of the spirit is cannot be a true ground to continue it but Peter uses it as an argument for its continuance from whence without wresting the Scriptures perverting the truth dazling mens eyes with the bare notions of mystery spirit life or substance we may safely conclude that baptisme of water is Christs baptisme as well as Iohns and was preached and practised by the Disciples of the Lord Jesus But lest we should be cheated or beguiled through the false representations of the carnality of this Baptisme I will in the next particular discover its great glory 6. The way being now something more cleare I desire to proceed The true nature use and end of water Baptisme and shew you the true nature use and end of this ordinance or baptisme wherein the true glory of it will appeare notwithstanding the endeavours of men or Devils to staine it it
is an Ordinance of the New Testament of the Lord Jesus it is a part of Gospell spirituall and heavenly obedience whose use and end is First For the visible holding forth the death and resurrection It holds forth Christs death and resurrectiou of the Lord Jesus That Law-giver who hath given us tongues to speake of this mystery hath given us bodies to expresse it for what is our being overwhelmed with water but a lively representation of Christs being in the grave and our ascending out of the water what is it but a fit publication of Christs being raised from the dead Secondly It serves for the exercise of our obedience unto the â— exercises our obedience Lord Jesus If I be a King where is my honour saith Christ Arise why tarryest thou and be baptized is the Law gone forth from our High Priests lips to be faithfully observed of all believers Had we no ground but Gods command it is enough for us hereby may we manifest our obedience God hath not made our bodies in vaine but will be glorified in them For our bodies are the temples of the Holy Ghost Thirdly It serves for the exercise of our faith in the death of It exercises our faith Christ where we by faith see our selves dipped in the glorious mystery of his death Therefore are we said To be buried with him in Baptisme Some conceive that is onely meant spiritually but I say he speakes of the being baptized into his death by faith even in the visible Ordinance for in that may we by faith see Christ dead and our life hid in his death by faith in his death we see our selves dead to sinne it holds forth our justification by Christ the washing away of our sinnes in his death in his bloud So likewise it serves for the exercise of our faith in the resurrection of Christ for as we have beene baptized in his death so likewise by faith wee see the glory of Christs resurrection for as Christ died and rose from the dead so we who are buried visibly with him in Baptisme shall be raised by him even as certainly as we arise out of the water unto life eternall Fourthly We are likewise by Baptisme planted into the similitude We are planted by it into the likenesse of Christs death and resurrection of his death and resurrection for as Christ died and was surrounded with miseries so in this Ordinance by faith wee see our sufferings to be the dyings of Christ in us and as we suffer with him so are we planted into the likenesse of his resurrection Wee now by this see our selves planted into the similitude of his death whereby we dye to the world to sinne and vanity and likewise see our selves risen with Christ by faith unto the glory of God seeking the things that are above where Christ now fitteth at the right hand of God in the glory of the majesty on high We doe not onely by this hold forth Christs death and resurrection by acting faith in it that we shall receive virtue by it but see our selvs also planted into the same similitude of Christs sufferings and exaltations Fiftly It is a sweet and comfortable assurance of the resurrection It serves for the assurance of the resurrection of the body of our bodies from the grave We are buried with him and shall be raised from the grave by him as sure as our bodies are raised from the water shall our bodies be raised from the grave Sixtly By this they visibly demonstrate themselves to have put By this we visibly put on Christ on Christ Gal. 3. 27. As many of you as have beene baptized into Christ have put on Christ This putting on Christ is by faith by which we are the children of God but the visible demonstration of it is in Baptisme of water and by faith in this outward ordinance have we communion and fellowship with Christ having put him on as a garment to cover our nakednesse as an ornament to adorne our persons as a shield and buckler to secure us we are in this ordinance baptized into Christ under a two-fold consideration 1. In that we are baptized into the love life joy peace mystery and righteousnesse of Christ we by faith in that ordinance may see our selves encompassed about with a love and united to Christ For by one spirit are wee all baptized into one body 1 Cor. 12. 13. We visibly demonstrate our selves by Baptisme to be of Christs sheepe as invisibly by the spirit we are dipped plunged or interested into that spirituall body whereof Christ is the head 2. In that by baptisme we visibly give up our names to Christ acknowledging him to be our Lord his will to be our law his law our life by this we acknowledge his soveraignty his excellency by this we resigne up our selves to him wearing his livery whereby he distinguishes his people in a speciall manner from the world Therefore saith Christ Goe teach all Nations baptizing them in or into the name of the Father Son and Holy Ghost That is to say by Baptisme we are consecrated or set apart unto the Father Son and Spirit and are visibly baptized into the profession of Jesus of the mystery and spirit of Jesus This Paul explaines where hee saith He thankes God he baptized no more of the Corinths lest they should say he baptized them into his name that is lest they should have Idolized him attributed that to him which is proper to God lest they should say they were his Disciples or his members or call themselves by his name Lastly the end of this as all other Ordinances is to glorifie By this wee glorifie God God God will be glorified by thy hands in ministring to thy owne or the Saints necessities by thy foot in carrying thee forth to preach For how beautifull are the feet of him that bringeth glad tydings by thy spirit in believing by thy soule and body in being baptized for we are not our owne but are bought with a price that wee should glorifie God in soule body and spirit Chap. IV. Discourseth of the Administrator and proper subjects of Baptisme IF you call to minde what I have already declared concerning Who are the true administrators of the Ordinance of Baptisme the ministry to the world you will see who are true Administrators but to speake a little more fully of this they are twofold First Such who are immediately stirred up by God to preach the Gospell of Christ those having a power to baptize into or in the name of Christ of this sort were the eleven Disciples Marke ult Philip who preached and baptized Ananias who preached to Paul and baptized him Peter who preached to the Gentiles and baptized them Paul himselfe who preached and baptized divers Acts 16. Secondly Such as are sent forth by the Church of Christ they may preach the Gospell and administer this Ordinance thus was Barnabas sent from Jerusalem
takes her off from Jerusalem that Mountaine wherein they worshipped confining themselves to places therefore saith he Neither at Jerusalem nor at this Mountaine Now Christ doth not simply deny the worshipping of God at Jerusalem for we know the Churches worshipped God in their spirits at Jerusalem after Christs death but prophecyes of the abolishing of that legall and ceremoniall worship of the Jewes which was tyed to one place above another and indeed the worship of God under the Old Testament was in comparison of the worship of the Gospell fleshly or carnall not sinfull whereby they were tyed to many sacrifices and weary journies in going up to Jerusalem to worship But now there is great liberty and freedome wherein they professe God in ipirit So that to worship God in spirit and truth is to worship him after a spirituall manner from a spirituall principle in opposition to that legall state wherefore Paul cals himselfe a minister of the spirit and not of the letter Neither doth that place at all deny outward Baptisme for Christ saith The houre is already come when those that worship God worship him in spirit and truth When you will not deny Baptisme of water to be in use neither can a man truly worship God in any ordinance without he worship God in the spirit But Baptisme of water is a fleshly thing an outward thing which cannot be Object 3 admitted into the Kingdome of heaven for the Apostle saith the Kingdome of God is not meat and drinke but righteousnesse and peace and joy in the Holy Ghost Rom. 14. 17. Consider I pray thee the Apostle there meddles not with Baptisme Sol. but disswading them from offending one another in meate and drinke for some would eate flesh and some could not He tels them The Kingdome of God is not meate and drinke For those things were not commanded to be eaten or forbidded so that we should sinne if we doe or doe not eate But righteousnesse c. Now righteousnesse is the performance of all the commands of God to which Baptisme of water is a part as Christ saith Suffer me for thus it becometh me to fulfill all righteousnesse Christ did all things commanded and that as one of the commands of God So that this is no Argument at all except you can prove Baptisme of water to be the meate and drinke he there speakes of which can never be made manifest so that for thee to call Baptisme of water a fleshly thing it argues a carnall understanding of the commands of God But Paul cals it a fleshly thing for he saith We are the Circumcision Object which worship God in the spirit and rejoice in Christ Jesus and have no confidence in the flesh So that Paul relinquishes all outward things as Baptism and the like as fleshly worshipping God in the spirit Philip. 3. 3. This Objection is like the first where Paul points not at all at Sol. Baptisme but at his Jewish priviledges which he enumerates verse 5 and 6. Which very things he tels us be they which he meanes by flesh and hath not confidence in them Surely were we able to see how that we are commanded to glorifie God in soule body and spirit we should leave such carnall reasoning and not take Paulâ— arguing against Jewish outward Ceremonies abolished by Christs death as a ground against Baptisme of water which is grounded upon his death But water Baptisme ceased when spirit Baptisme came in and was not to Object continue after that for fire Baptisme devoures water Baptisme Behold into how great mistakes men run when they endeavour Sol. to vanquish the truth it selfe The Scripture expresly tels us Acts 10. That the Apostle Peter seeing Cornelius and those that were with him baptized with the Holy Ghost for the Holy Ghost fell on them as on the Apostles Acts 11. makes use of this as a ground to prove nothing could hinder him from being baptized with water Oh the subtilty of Antichrist who makes wise men even as it were mad to forge their owne reasons endeavouring to make that a ground of destroying water Baptisme which the Apostle used as an argument for the establishment of it But some say The Baptisme of water was onely used in the minority or infancy of the Church therefore when the Church grew higher in the knowledge of God they laid aside these things Therefore is it said in the Hebrewes We must leave the principles of the doctrines of Christ and go on unto perfection of which principles Baptisme is one which we ought now to leave Hebr. 6. 1. c. Whoever thou art that thus arguest against Baptisme by the same Sol. argument thou mayst leave faith toward Christ and the resurrection of the dead That I may clearly shew thee thy mistake of the Scripture consider the Apostle speaks to those who did owne those principles and reproved them not for owning them for Ch. 5. he tels them They had need to have them taught againe But for not encreasing in the knowledge of God Therefore he tels them For their time they had need to have beene teachers of others And so from these principles he drawes their thoughts higher into the mysteries of Christ So that the Apostle saith Leaving them we presse forward that is to say leaving now or at present to speake of them which yee know and owne already we will goe forward to speake of higher things which higher things destroy not the other which is evident if you consider the other to be the principles or beginnings of the doctrine of Christ Now the building destroyes not the foundation these beginnings and the other more perfect things are at perfect unity I but say some The Apostle saith He forgets those things that are behind Object and reached forth to those things that are before So that we must not onely leave them but forget them Phil. 3. 13. To which I answer The word forgetting is not to be taken Sol. for an absolute forgetfulnesse of all things he had before done for this Paul did not but in reference to the glory of perfection hee had in his eye he did as a man in a race running towards the prize he doth as it were forget all things behind him in respect of his continuall motion So in the things of God we ought day by day to presse forward till we come to the marke to the enjoyment of perfection So that there is no good ground for such an Objection for the Apostle James Commends them that are not forgetfull hearers but doers of the word But notwithstanding surely to be baptized is to know Christ after the Object flesh therefore saith Paul Though we have knowne Christ himselfe after the flesh yet henceforth know we no man after the flesh no not Christ himselfe 2 Cor. 5. 16. That we know not Christ after the flesh is true and yet it is as Sol. true that to be baptized is not to know Christ after the flesh this
Scripture is most strangely perverted from whence many soules take advantage to propagate their owne delusions That we may a little manifest the truth of this Scripture wee are to consider what it is to know Christ after the flesh if you say to know Christ after the flesh is to know him as dying at Jerusalem I say thus we are alwaies to know him neither doe we know him at all truly except we so know him and if you meane the knowledge of him in any Ordinance of the New Testament that is to know him according to the spirit But to know Christ after the flesh is to know him after a carnall manner in a way of distinction or outward priviledge by a fleshly relation for thus Paul once knew himselfe According to the flesh to be an Israelite circumcised the eight day and not a sinner of the Gentiles Thus did they know Christ to be of the natural seed of Abraham that went forth preaching peculiarly to the Jewes Who said Salvation is of the Jewes but now they knew him not after those fleshly distinctions for now there is neither Jew nor Gentile bond nor free Barbarian nor Scythian Male nor female but all are one in Christ Iesus therefore saith Paul verse 17. If any man be in Christ he is a new Creature old things are past away that is to say the priviledges the Iewes have by birth and that old administration therefore saith Paul We serve God not in the oldnesse of the letter but in the newnesse of the spirit not in a fleshly manner but spiritually so that this Scripture doth not in the least speak against baptisme or breaking of bread but against the fleshly priviledges that many Iewes boasted of which were done away in Christ But the Scripture saith If yee be dead with Christ from the rudiments of the world why as though living in the world are yee subject to ordinances Object Touch not tast not handle not which all are to perish with the using after the commandements and doctrines of men which directly speakes against Ordinances how then can you plead for the ordinance of water Baptisme or any other outward Ordinance Col. 2. 21. If thou didst but consider what Ordinances he speakes against Sol. thou wouldest have spared this objection he forbids the rudiments of the world the doctrines and commands of men in the things of God these are not by Saints to be tasted touched nor handled for they perish in the using that is to say we reape no benefit by them but we suffer losse in the use of them but I hope no man will say we are not to touch the doctrines ordinances and commandements of Christ if they shall not onely Baptisme but faith and spirituall worship must not be touched for these are the doctrines of Christ and the same Apostle that forbids these earthly sinfull commands himselfe praises the Corinths For keeping the Ordinances he delivered to them 1 Cor. 11. 2. which he received of Christ It is true the Apostles did practise Baptisme of water but they did it Object only as an outward Ceremony of Johns baptisme which was not easily layd down and so they practised Circumcision That the Apostles and Disciples did practise baptisme I have already Sol. proved and not upon Johns but Christs accompt And I say again they did it as a command from Christ for if they had done it only as a Ceremony how comes it to passe Peter commands the Gentiles to be baptized who were ignorant of Iohns baptisme and how comes it in the Disciples Commission as I have more largely before proved it to be Again if it was only practised as a Ceremony I desire thou wouldest shew me where how or when this Ceremony ended surely 't was not by fire baptisme as is most evident from Acts. 10. Yea this is evident all Ceremonies that pointed at a Christ to come ceased in Christ but baptisme as I have before proved hath its institution from Christ as risen from the dead but for a more clear and distinct answer I say it is true that the Apostle did circumcise Timothy in the Gospel yet notwithstanding the ground or accompt whereupon he circumcised is farre different from the ground of the administration of baptisme for if you consider it you will finde that Paul did not circumcise Timothy but upon the desire of the Elders of Jerusalem for the satisfaction of the Jewes Paul being to goe to them that he might have the more advantage to gaine upon them did this for if you observe it Timothy's mother was a Jew and so of right he ought to be circumcised Paul had the greater care to doe it least they should have refused to admit him into their company But oh how far different was the administration of baptisme performed by virtue of Christs command as I have plainly proved before not to please any but in obedience to Christ Again this was only once and only to one that we read of practised For afterward when they would have Titus to be circumcised Paul would not give way to it no not at all when the Galathians pleaded for it he expresly told them if they were circumcised Christ should Profit them nothing Now doe I demand of thee to shew me where the Scripture saith that baptism was administred to please man or where you finde the Lord by the Scripture forbidding the use of it or disannulling the practise of it So that for any one to conclude baptism was used because it was a ceremony that ought but could not easily be laid down is but a bare affirmation which hath no colour of truth or proofe and if any one shall affirme it is so I pray him in love to give me the grounds and reasons from the Scriptures for such an assertion to which I here promise in the strength of the Lord to returne a further answer But some other object from Matth. 28. That the disciples are there commanded Object to baptize into the name not in the Name of the Father c. that is into the virtue of the Father or into the Father himself which is only true in the baptism of the spirit so that that baptism cannot be meant a baptism of water I have already proved that the Apostles did not by any act of Sol. theirs give the Spirit for they did only publish to the eare it was the Lord spake to the heart they baptized with water but Christ with the holy Ghost and fire it was the work of Paul to plant and Apollo to water but only of the Lord to give the blessing So that the true understanding of these words are that the disciples were commanded to preach the Lord Jesus and his name and to baptize them into that name that is to say to dip them into his profession to seperate them unto the Lord and therefore Paul saith were you baptized into the name of Paul that you so much boast your selves to be of
him whereby is cleerly demonstrated that to be baptized inthe name is into the profession of their union with Christ whereby they are visibly cloathed with Christ it is the sole act of the Father to wash their souls bodies with the Spirit of regeneration but the disciples may and did baptize or dip their bodies in water But they are commanded to baptize into the Name of Father Son and Spirit which was not that baptisme of water the Apostles practised for that is Object said to be only in the Name of the Lord Jesus therfore for you to baptize with water in the Name of Father Son and Spirit is contrary to the Apostles practise To this I say to baptize in the Name of Father Son and Spirit is to Baptize in the Name of the Lord Jesus and to Baptize in the Name of Sol. the Lord Jesus is to Baptize in the Name of the Father Son and Spirit for the Father and Spirit dwell in Christ and are not knowne without him therefore when Philip said unto Christ Shew us the Father Iesus answered and said have I beene so long time with you and yet hast thou not known me Philip He that hath seene me hath seen the Father and how sayest thou shew us the Father I am in the Father and the Father in me Iohn 14. 8. 9. 10. Whereby is fully demonstrated that to doe any thing in the name of Christ is to doe it in the name of the Father and so it is also of the Spirit which dwels unmeasurably in the Lord Iesus therefore saith Christ Though I goe away I will come to you and I will send the Spirit the Comforter I tell you plainly Christ is not but as the Father and Spirit are in him So that no man can baptize into the name of the Lord Iesus but he doth it into the name of the Father Son Spirit but if you say the Apostles used not that form of words in baptism viz. I Baptize in the name of the Father Son and holy Ghost I say also no man is bound to use them but ought to baptize it in that name expressing what he doth either in those or other words But Christ saith not Goe Baptize with water but only Baptize now for Object any one to say he meant with water is to adde a consequence of their own for Scripture and to speak that which Christ intends not Thou that thus objectest I pray thee tell me seriously whither Sol. thou thinkest thy objection hath any bottome if thou sayest it hath I likewise affirme for you to say he meanes the Spirit is by the same reason altogether groundlesse for he saith not be baptized with the Spirit but know thou this God hath given us understanding to know his Will by his Words surely when he saith baptize he would have us know what he meanes so that we must expresse with what or confesse our own ignorance I have already proved this Baptisme is the Baptisme of Water And I say again to Baptize properly signifies to dip in the water and where it is otherwise used as in affliction and the Spirit it is figuratively so used and not properly for in those there is a plunging or overwhelming the soule or body as there is of the body in water The Scriptures say Eph. 4. 5. There is but one Lord one Faith one Baptisme which Baptisme is a Baptisme of the Spirit therefore for you to say Object Christ hath a Baptisme of water is to make two Baptismes whereof one of them is of your own invention for to say Christ hath two Baptisms is to give the Scriptures the ly If we shall say there is two baptismes the word of truth will Sol. warrant us for Heb. 6. 2. We finde the doctrine of baptismes spoken of which surely are more then one for the word is in the plurall number and I have proved the baptism of water to be the Baptisme of Christ and for ought I can understand by any man to the contrary the Apostle meanes the baptisme of water in this Scripture for he mentions not the Spirit nor Water so that I might as well retort this objection and say there is but one Baptisme which is of Water therfore for any to say there is a Baptism of the Spirit they give this Scripture the ly which manner of argument be it far from me for the meaning of the Apostle there is to draw the Saints into unity from the consideration of the unity of truth There is one Faith saith he yet notwithstanding it is easily proved that there was then severall sorts of faith as of miracles which all had not of the Gospel which every Saint had yet one faith so one baptisme yet there was a baptisme of water of the the Spirit and of afflictions which in one respect are divers yet in another they are one that is to say in unity the one not destroying the other water Spirit and afflictions accompany Saints Spirit gives them a being in life water manifests this being afflictions are sent from the Father to exercise them in this being yea further the holy Ghost and fire and the Baptisme of Water are one as centring in one head the Lord Christ tending to unity viz. the advancement of the Gospel therefore though in a sense there are severall sorts of Baptisme yet all agree in one the Water the Spirit and blood the three Witnesses in earth agree in one yet further there is but one true baptisme of Water not several kinds of which I judge he here speaks so that from this Scripture we cannot prove the baptisme of Water not to have being more then we may prove the baptisme of the Spirit not to be But say others what say you to that of Paul he thanks God he had baptized Object none of them but few families and saith he was not sent to baptize but to preach the Gospell now if Christ had given a Commission to them so to doe Paul very ill observed it that baptized so few but certainly no such Commission was given for if there had how could Paul truly say I was not sent to baptize which surely will not easily be answered 1 Cor. 1. I doe confesse at the first sight this argument appears with much Sol. strength from which I fear many honest hearts take advantage to strengthen them in their apprehensions against this Ordinance but the Scripture being truly weighed in the ballance of the sanctuary this objection will be found light the truth whereof that it may appear consider the persons to whom Paul spake the ground of his speaking and the end of his speech First The Persons to whom he wrote were the Corinths therefore he saith I thank God I Baptized none of you from whence we may not conclude he baptised no others 2. The ground whereupon he wrote these Words was the carnall owning of themselves after men one saying he was of Paul another of Apollos those Persons who
Arguments First Those persons are onely to be baptized whom Christ gave Arg. 1 Against infant Baptisme a Commission to his Disciples to baptize But Christ gave a Commission to his Disciples to baptize none but visible professors of the Gospell of Christ Ergo Onely professors of faith are to be baptized and so not children because they cannot professe faith The major or the former proposition is evident for if they baptized others then Christ commanded them they set up an Ordinance of their owne and were guilty of will-worship and taught for the Doctrines of God their owne traditions If any one shall deny this I desire he would shew me in the Scripture where the Lord Jesus hath declared his approbation of any mans setting up an Ordiance in his owne house which he himselfe enjoyned not with the reasons for such an assertion and we will fully consider of the matter The second proposition is likewise cleare if we consider the Commission given to his Disciples to baptize we shall see the persons expresly denominated to be believers as first that in Mathew where Christ saith Goe teach all Nations baptizing them From whence many though exceeding ignorantly lay a foundation for infant sprinkling concluding all nations are to be baptized and infants are a part of nations therefore to be baptized not knowing they may as well conclude all Heathens Infidels Barbarians Idolaters and the worst of men or any part of the Nations may be baptized by the same argument but the truth is these words are a cleare deniall of infant Baptisme for they are first commanded to teach the Nations and then baptize them that is to say them that are taught as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 included in the verb and that this may appeare to be the cleare minde of the spirit we will shew you it cannot be meant otherwise for if he meanes not them that are taught then they have a command to baptize unbelieuers which surely no man that pretends to know Christ dares to affirme But say some they are to baptize those that they teach which teaching is Object their outward declaration of the Word so that to whom they outwardly preach the word they may administer baptism To this I answer first This is not the true meaning of the word taught for the word signifies so to teach as to make Disciples they Sol. were to make Disciples as instruments in the hand of God as co-workers with the Lord and them they were to baptize and if it should bemeant to al to whom the Word was to be preached whethey believe or no this excludes Infants except we affirme we are to preach the Gospel to Infants of daies that are not capable of understanding our words which I think will never be-proved and as it excludes them it includes all unbelievers who hear the word and obey it not which is contrary to truth Again in that Scripture in Marke Goe preach the Gospel to every creature and he that believeth and is baptized shall be saved Faith is still put before Baptisme if any shall yet say Christ gives a Commission to Baptize any other then Believers let them set down where it was given and when and we will seriously weigh that Commission The second and last argument I shall at present propound though the first alone is sufficient against Infants Baptisme is this That which confounds the Church and the world making them both one is altogether unlawfull But Baptisme of Infants doth confound the Church and the world together therefore unlawfull The first is evident and so is the second if we consider that all men by naturall generation are but of this world naturall a naturall man begets a sonne in his own likenesse no man is born a Saint by virtue of his naturall birth the children of Believers and unbelievers are all in one state in respect of visible appearance But may some say that children of Believers are in the Covenant and so Object are not of the world therefore they may be Baptized If they are in the Covenant they are either in the Covenant of grace or some outward Covenant of Church Ordinances if any Sol. say they are in the covenant of grace I say they are all of them so or some of them so that all are not so consider what is said of Esau Ro. 9. and indeed election is no ground of Baptisme to be administred but profession but if you say they are in an outward Covenant I demand the proofe of such a Covenant in the Gospel but if any say there was an outward Covenant of Churchfellowship with Abrahams natural seed so now with the natural seed of all believers be not too hasty in your conclusions consider the Scripture there is now no Seed of Abraham according to the flesh who are the onely people of God but if we believe we are Abrahams children so that as Abrahams naturall seed enjoyed many jewish priviledges so now Abrahams spirituall seed enjoy spirituall priviledges Abraham was in a double capacity as a Father of many Nations in the flesh to whom pertained Circumcision the giving thelaw c. as a Father of the faithfull and so believers are only his seed But the promise is said to be unto them Acts 2. 38. The promise is to you Object and to your children therefore if the promise be unto them why may not they have the Seale of the promise Consider in answer to this two things 1. Those to whom the promise is made are commanded first Sol. to repent and be baptized so that if the bare being in the promise without reference to faith was a sufficient ground for the Apostle to baptize them I see not to what purpose he exhorts them first to repent Secondly consider the restriction of the promise 't is even to as many as the Lord our God shall call which must be restrained only to them whether you take the promise to be meant of remission of sins for this is given to no man but upon believing or if you mean outward ordinances they are onely for the called baptisme Church fellowship breaking bread prayer all are for the called who are onely able to act faith in them But children were circumcised and Baptisme comes in the roome of Circumcision Object therefore may children be baptized This reasoning from Circumcision to Baptisme of Infants will not hold for if you say the ground of both is the same and say they were circumcised because in the Covenant and so children Sol. Baptized if by Covenant you mean the promise of eternall life that was not the ground of circumcising any for many were in that covenant that were never circumcised for in truth 't was not the Covenant but the command of God that was is the ground of submitting to any Ordinance but if you say the Covenant was an outward promise of
foundation of the Apostles and Prophets Jesus Christ himselfe being the Corner stone Now the Apostles and Prophets are the foundation of the whole building as in their daies so in our daies and now what have we to doe but to build on the same foundation Againe Consider what saith the Scripture Math. 16. 18. And I say also unto thee that thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevaile against it Now the Church of Christ were a company of Disciples baptized professing the doctrine of the Gospell as I shall shew more clearly afterwards Now against this Church the gates of hell should not prevaile because it was built upon a Rock Many thinke the meaning of that Rock to be Christ others judg it to be Peter but for my part I believe it to be meant of neither excluding the other but of both for Christ is the true foundation For no other foundation can any man lay then that which is already laid even the Lord Jesus Yet I say also Christ is not called a foundation but in reference to his doctrine given to Peter and the Apostles preached by them first who are also said to be the foundation they as instruments in Christs hand Christ as the fountaine and fulnesse that fils all in all so that however behold a Church built That the gates of hell shall not prevaile against it But may some say The gates of hell did prevaile against many Object Churches It is not said the gates of hell shall not prevaile against any Sol. Church in particular but against the Church that is to say the whole body of Christ in all ages And though wee cannot see a Church successively from the Apostles yet I shall prove there hath beene a Church in all ages Ephes 3. 21. Vnto him be glory in the Church by Christ Jesus throughout all ages world without end Amen Behold here a Church in all ages the Churches and so the Ordinances of the Churches were not to abide onely in the Apostles dayes but to the end of the world in all ages But yet to evince this more fully consider that the word preached by the Apostles is the onely word to be preached for faith and obedience in all generations therefore saith Christ Neither pray I for these onely but for them also which shall believe on me also through their word John 17. 20. The word of God preached by them and not their persons is expressed by Christ to be the ground of our faith that believe now to whom and to all that shall believe afterwards his prayer extends Againe saith Paul As we have said before so say I now againe If any man preach any other Gospell unto you then that we have preached and you have received though it be an Angell from heaven let him be accursed Galath 1. 8 9. Therefore is the Gospell called The everlasting Gospell Rev. 14. 6. Now the word that the Apostles preached is that which was given to them by Christ Goe preach the Gospell he that believeth and is baptized this is to be held forth as the word of God To the end of the world The time from Christ to the end of the world is The last daies wherein Christ himselfe hath spoken to us Heb. 1. 2. Who by this dispensation changed the old Priesthood and Law Heb. 7. 12. Now he did not destroy them as evill but changed them for the Priesthood of Aaron he established his own by death for the law of Ceremonies pointing out a Christ to come he established baptisme and breaking of bread to hold forth the establishment of his Priesthood in his death who is already come dead and risen againe Now as long as the Priesthood of Christ remaines so long must the Law remaine for there is no Priesthood without a Law The life of obedience is required till Christ coming therfore saith Christ Yee know not in what houre your Lord shall come therefore watchâ— But lest any should say the exhortation concernes not us Christ saith What I say unto you I say unto all Watch As Paul saith speaking of the judgments of God to Israel Now all these things hapned to them for ensamples and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10 11. So are they for our admonition and the Apostles doctrine our rule therefore he saith to Timothy And the things that thou hast heard of mee among many witnesses the same commit thou to faithfull men who shall be able to teach others also 2 Tim. 2. 2. Let those that thinke the commands of the Apostles onely concerne that generation consider this Scripture Yea Baptisme is so farre from being ceased that it is called One of the first principles of Religion Heb. 6. 2. Now surely if you take away that you may as well take away Religion also and how you may wave that without bringing in another Religion with other Principles I understand not But if any say yet all this satisfies not then I shall demand what ground have any to prove its removall out of the way for this is certaine no dispensation given by Christ was ever removed but by the bringing in of some other And Christ hath now given out his lawes and will give out no other but it is high time to hear what is said against it which I shall willingly doe Chap. VII Answereth severall Objections SOme say John baptized with water but Christ with the Holy Ghost and Object fire So that John saith I must decrease but he must encrease from whence they conclude that water Baptisme must decrease and He viz. Christ and his Baptisme of the spirit must encrease Iohn 3. 30. This objection is grounded upon a meere mistake conceiving Sol. the Baptisme of water to be onely Johns and not Christs So that when John saith I must decrease they can understand nothing to be meant but water Baptisme when it is not Johns intention but John shewes his glory his honour and ministry must give way to and be swallowed up in Christ and decreased in this respect that he must dye and cease but Christ encreases by his death through which he gives new institutions I have already shewed the difference and agreement of Christs and Johns Baptisme wherein I have proved the Baptisme of water to be the Baptisme of Christ But Christ saith to the woman of Samaria Woman believe me the houre cometh when you shall neither in this mountaine nor yet at Jerusalem worship Object 2 the Father But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth which is an argument that Baptism of water is no part of the worship of God for that is outward and God will be worshipped in spirit Iohn 4. 22 23. In answer to this I desire you to minde that Christ doth not at Sol. all destroy the Baptisme of water but
wherein of the resurrection of the body with an answer to some object against it p. 79 80. Of perfection p. 81. Whether it may be attained in this lise p. 81 82 83. Of Christs Judgement the Law by which he judgeth the Subjects whom he judgeth the sentence that is pronounced p. 83 84. wherein is shewed what Hel is p. 84. Whether the day of judgement be yet p. 85. Chap. 18. p. 86. Of Faith Prayer Feare and reverence Love and Praise of God p. 86 87. Of the true power and manner of worshipping God in the Spirit p. 87 88. Of the Visible Worship of God Chap. 1. p. 83. OF the Gospel that is to be preached to the World p. 89 90. Of the Ministers of this Gospel p. 91. That there are true Ministers of the Gospel in our daies p. 92. marks to know them p. 93. with an answer to severall objections against a visible Ministry in our daies wherein is handled the doctrine of Miracles p. 94 95 96 97. Of the manner how the Gospel must be Preached viz. infallibly in the name of God plainly and fully p. 97 98. The Subjects of which ministry of the Gospel are sinners as sinners p. 98. Chap 2. p. 98. Of Baptism of water of the Holy Ghost and fire of afflictions p. 98 99 100 101. Chap 2. p. 98. That Christ commanded baptism of water to be preached and practised and was performed p. 102. 105 106. That the command of Christ Go teach and Baptize is meant of water baptism p. 102 103 104. Chap. 3. p. 106 Chap. 4. p. 112 That Christ is the Author or Instituter of water Baptism p. 106 107. Of the unity and difference of Johns and Christs Baptisme of water p. 107 108 109. Of the excellent nature end and use of the Baptisme of water p. 109 110 111. Of the Administrator of Baptisme with an answer to severall obj against it p. 112 113 114. Of the true subjects of Baptism p. 114. Whether it be lawfull to Baptize infants p. 115. With an answer to the principall arguments for it p. 117 118 119 120. Chap. 5. Of the true manner of performing this Ordinance which is by dipping p. 120. proved 1. From the signification of the word 2. From the nature of the Ordinance p. 120 121. with an answer to some obj against it p. 121. 122. Of the true principle leading forth to baptize p. 122 123. Of the true power enabling to conform to it and whether a Saint may be said to be ever without power to do his duty p. 123 124 125. Chap. 6. p. 118. Of the continuance of water Baptisme which is till Christ comes again visibly to good and bad proved from severall Scriptures p. 118 119 120 129. Chap. 7. Containeth severall answers to twenty obj against the practise of the Baptisme of water in our dayes wherein those Scriptures which many pretend do speak the downfall of this doctrine are explained and mens mistakes made manifest p. 142. Chap. 8. That beleevers being baptized ought to be added to some particular congregation p. 143 144. What the visible Church of Christ is p. 144 145. with an answer to this Qu. viz. Whither there may not now be a true visible Church without Baptisme of water p. 147 148. Chap. 9. Of the nature of a true church p. 148. T is the city of God Christs body the Lords mountain Gods vineyard Christs garden c. p. 149 150. Of the power of this church in receiving of members p. 151. Of admonishing of members p. 152. what a private and what a publique offence is p. 152. the difference between admonishing reprooving and rebuking what p. 153. few directions to be observed in reprooving p. 135. Of the power of the church in determining controversies about civill and indifferent things p. 153 154. Of their power in casting out of members and what it is to be delivered to Sathan p. 154. and for what causes 155. what a heretick is ibid. the church may receive members when cast out upon repentance p. 155 156. Chap. 10. p. 156. Of the duty of members towards the church p. 156. Of members to the church and of the Church towards its members p. 157. Of the gifts of the Church a word of wisdome of knowledge discerning of Spirits and prophesies p. 158. Of the true power of prophesie and who may prophesie p. 158 159. whither women may speak in the church p. 159 160. how women should improve their gifts 160. the gifts of helps and Government what 161. Chap. 11. 162. Of the Ordinances of the Church viz. Prayer Prayse p. 162. Of singing Psalmes Fasting and charity 163. Whether all Saints are to have all things common p. 164. Of breaking bread of the subjects nature and duration of it p. 164 165. Of the order of the church 165 166. Of the ministry of this church p. 166. Of the churches communion with the Father ib. with each other with other churches in advice in supplying each others wants p. 167. An Alphabeticall Table of the chiefe heads contained in this Booke A. ADministrator of Baptisme who pag. 106. c. Affections of man Christs enemies 75 All the word explained 36 Anger of God what 44 Angels are Christs souldiers 77 Apostles their office 91 Ascension of Christ what and its virtue 60 B BAlaams knowledge what 67 Baptisme of afflictions what 101 Of the Holy Ghost and fire what 100 Of Water 98 c. Its nature 109 110. Its subjects 114. The manner how to be performed 120. It s continuance 126 to 130. Of the difference and unity of Iohns and Christs Baptisme 107 108 109 c. Bloud of Christ what 27 It justifies 46 Breaking bread Vide in Lords Supper C CHrist what he is anointed of God 19 20 23 c. 61 68 69 c. Chastisement for sin what its virtue 57 58 Charity what it is 163 Church of the Gospell what 143 144 Its subjects 144 to 147. It s nature 149 150. It s power 151. It s order and what it is 165 166. It may be without officers in it Ibid. Of its communion 166 167 Circumcision ended in Christs death 58 Is no ground for Infant Baptisme 117 118 119 Civill differences to bee ended by the Church 153 154 Common Whether all things ought to be common 164 Common salvation what 41 Communion of Churches what and wherein 167 Consecration of Christ what and how performed 23 24 Covenant no proofe of Infant Baptism 116 Creation shewes the Godhead 12 to 18 Curse of the law what and how freed from it 53 to 57 D DAy of judgment what and when 84 85 Death of Christ our sacrifice 26 27 28 Deyill conquered by Christs death 59 Discerning of spirits a gift what 158 E ENemies of Christ what 73 74 Evangelists their office 91 F FAther what he is 21 22 Faith what 86. We are justified by it 47 48 Fall of Adam what and how accomplished 43 Fasting what 163 Feare of God
ordinary as why the fire should burn rather then the water They say it is its proper nature so to doe But where it had this nature or how it came by it they are forced to be silent or to acknowledge it from GOD himself Surely if we cannot comprehend the least things as a flie or the grasse of the field muchlesse the infinite one They tell us Rubarb purges Choler c. from a hidden quality which hidden quality indeed is nothing else then the very instinct of the Creator in it But some that would be thought very wise cunning and spirituall say Object Though man that is to say the naturall man cannot comprehend God yet a Saint may Alas vain man thou sayest thou knowest not what if a Saint can comprehend God it must be in his Spirit or understanding Answ for a Saint is a naturall man consisting of body or spirit sanctified or made holy Now that he may see his errour let him turne into his owne minde can he comprehend that He knowes he hath a soule by its motions but what his soule is those motions cannot tell him yea this soule and understanding of thine is but the worke of God Now the worke cannot comprehend the workman so that if thou canst comprehend him thou must be God for thou hast no light but what thou hast of God and that light discovers onely the workes of his hands But if thou shalt say thou art God as some blasphemously affirme let me aske thee whether thy soule or body is God If thou sayest thy body then how comes it to passe thou canst not be in all places at one time How comes it to passe thou art subject to death and corruption If thou sayest thy soule is God how comes it to passe thou art so ignorant of what thy soule is God must needs know himselfe and all other things knowst thou what shall befall thee How thou wast made when this soule was given thee why dost thou so often complaine Why art thou subject to changes God is unchangable But if thou shalt say God in thee is God that knoweth all things I answer thee then it is not thy selfe that comprehendeth him God in thee is not thee no more then God in the earth or beasts of the field is the earth or the beasts thereof Therefore poore silly wretch leave off to talke so dotingly of comprehending him when thou knowest not how to comprehend thy selfe Some are ready to say this is carnall reason because we make use of earthly Object things to speake of God by Vaine man God made the earth to preach forth himselfe and Answ thy folly to thy selfe Therefore saith the Psalmist The heavens declare the glory of God and the earth his handy workes And againe saith our Apostle The invisible things of him are seene by the things that are made They all preach thy folly madnesse and vanity and be-speak thee to be but an Atheist for all thou boastest to be a Saint 5. The Creation lively points out to us the wisedome of God If The Creation shewes Gods wisedome thou seest the picture of a man thou presently askest who made it and admirest his skill and cunning if thou casteth but a glimpse of thy eyes on the world and askest who made it thou wilt see it is God and wilt admire his wisedome Gods wisedome appeares in that glorious and harmonious order that is in the world that unity should be produced from contrariety Oh what a wonder is it I have told thee before fire and water be contrary so drinesse and moisture yet thy one body cannot live without them all being composed of them all nay let me tell thee it is God keepes them from encroaching one upon the other there is not one thing in the Creation but be-speakes God to be a wise God Thou knowest of beasts some are for thy food and some againe would devoure thee those that are for thy use God hath placed nigh thee in flocks and herds those that would devoure thee live in desert places in the wildernesse in caves and dens From whence came this disposall of them did thy own wisedome procure it No certainly t is no other thing then the wisedome of God 6. The love and relation God hath to the Sons of men appears The Creation shewes the love of God in the Creation It may be thou art a Father of Children thou providest for them food and raiment and why Because thou lovest them God created all for man God first made the World and brought man into it as into a large Pallace ready furnished with all things fit for delight pleasure and food that man became Lord of the Creatures all things were made for man and man for God in whom he took delight As for man he created him in his own Image wherein appears his great love to be created in his Image was to be made such a Creature that in an especiall manner did most resemble What 't is to be created in Gods Image his Maker in a created pure natural light and understanding power and authority whereby he was the Image or likenes of God I might further shew that the Creation holds forth the immutability of God for he that made all changes must needs be unchangable and the Soveraignity of GOD for he that made all must needs be Lord of all and the Eternity of GOD for he that made time must needs be before time and the life of God for he that made all creatures live must needs live himselfe the justice of God that ordaines it to be observed in his creatures must needs be just in himselfe yea of the invisibility of God for if thou canst not see into the substances of things made by him thou canst not see him that made them I might shew you that God is all in all in the creation that is to say there is nothing without him and all things that it is it is by him but because I shal further have occasion to hold forth the excellency of the Lord to the Creature in the second particular viz as he appeares in the Lord Jesus I passe from the first Creation the habitation of the first man the first Adam and his posterity which is earthly unto the last Adam the second man the Lord from heaven and his generation the children of the second and new Creation concluding this Chapter with this that what I have already said of God is not to define what he is but to tell us what he is not that we may not deceive our selves by our proud and vaine apprehensions in forming a God to our selves either with the ignorant thinking him to be a huge body or massy substance or with other that seeme to be wise dreame of comprehending him but rather say at first he is that he is but what I know not but with the Psalmist desire to learne in silence and rejoyce in those appearances of himselfe
whereby he gives out himselfe to be knowne after a sort for my eternall happinesse and the happinesse of all his people Chap. IV. Sheweth what we are to understand by God in Christ and what Christ is and what the Father Son and Spirit are GOD is in the Creation but dwels in the Lord Jesus Christ is God dwels in the Lord Christ Gods habitation for in him dwels the fulnesse of the God-Head bodily the fulnesse of Grace and Truth In the Creation he is a God over us in Christ a loving Father to us But seeing this is the great Mystery of Godlinesse viz God manifest in the flesh justified 1 Tim. 3. 16. in the spirit seene of Angels preached unto the Gentiles beleived on in the world and received up into glory Which mystery is hid from the eyes of the world and mans vaine imagination fancyes such vaine understanding of it I shall endeavour to speake more plainely and particularly of it and shall observe this order 1. To shew what we are to understand by God in Christ 2. How God in Christ unvailes himselfe to the sons of men That we may know what we are to understand by God in Christ these three things are to be considered and that from the word Christ which signifies one Anointed wherein consider 1. The Anointer 2. The Anointed 3. The Ointment it selfe wherewith he his anointed Of these in order 1. The Anointer giver dispenser or pourer forth of the ointment who is the Anointer 't is the Father is the Father God in all over all and above all for whom are all things and by whom are all things t is that infinite that incomprehensible majesty that eternall substance which I have already proved to be incomprehensible The Scriptures abound in this doctrine The spirit of the Lord God is upon me saith Christ he Isa 61. 1. hath anointed me God proclaimes it from heaven saying I have found my servant David which is the Lord Christ with my holy oile I have anointed him Againe singeth the sweet Psalmist of Israel in the Song that his heart endited or bubled or boyled forth concerning the King God thy God hath anointed thee This was prefigured shadowed pointed at and typed forth in the Law by Moses anointing Aaron This is the Fathers worke Secondly The subject Anointed is the humane nature in which The subject Anointed is the humane nature God was manifested for he was manifested in the flesh It was that particular body of Christ that the word dwelt in which was made flesh and dwelt amongst us and therefore saith the Scripture he hath Anointed his holy childe Jesus even Jesus of Nazareth the son of Mary of Acts 4. 27. a Virgin the Son of David the Son of Abraham the Son of Man who is called The man Christ Jesus It was that particular person who was the subject of this anointing Now the humane nature is nothing else but a fleshly body and humane soul united in one which humanity is proper to all men yet so that every man hath the whole humane nature in himself and so was this person this man Christ this humane nature consisting of body and spirit in one person was the Subject of the Anointing Thirdly The Ointment it self remains to be declared which is Theointment is the Spirit that holy Oyle with which our Jesus is Anointed which Ointment hath severall names in Scripture to declare its worth and nature It is the Spirit of God therefore saith Christ The Spirit of the Lord is upon Psal 98. 20. me he hath anointed me With my holy Oyle saith the Lord I have anointed him which is the Oyle of joy and gladnesse the holy Ghost and power Which Oyle is sweetly tipified forth to us by the holy Oyle mentioned by Moses whose composition consists of principall spices Ex. 30. 25. 30. as pure Mirrbe sweet Calamus sweet Cynnamon Cassia and Oyle olive wherein though misteriously yet very excellently is deciphered the very nature of the Sprtit of the Lord Jesus for the nature of that composition is such that it is of singuler vertue being soveraign for the brain comfortable for the heart and wholsome for the liver the three natural fountains and springs of the naturall bodies life purging from evil humors mollifying and softning the body enabling the body to performe its naturall vitall and animall faculties Which is abundantly yea superlatively true of the Spirit that gives to a Saint being wisdome understanding light life power love and increase to a Saint softning the hardest heart moistening and relenting the most flinty spirit purging and scouring away effectually all drossy cholerick passionate idle melancholy earthly and evill humors of sin and corruption fitting and enabling the soule to runne the waies of Gods commands preserving the soule from sins venome and poison keeping it from corruption or putrefaction And wheras none was permitted to make any after the likenesse of that composition It declares and proclaimes aloud the contrariety of the true Spirit to all pretences of it or counterfeitings of it which are the powers signes and lying wonders of the man of sinne which Christ through the brightnesse of his coming will destroy Thus briefly have I handled the three essential things to be considered in the true knowledge of God in Christ Now know this That neither of these three abstracted from the other is the Lords Christ t is the composition or conjunction of these three in one person that makes this Christ therefore is it said The word was with GOD and was GOD and yet was made flesh which leads us to the consideration of the various manifestations of God as they are one in Christ Jesus There are three that beare Record in heaven the Father Sonne and holy Ghost or Spirit and these three are one viz One God and one in the man Jesus Christ These three are not three Gods but one God is made manifest What the Father Son and Spirit are after three manner of wayes that is to say God the Father conceived his word in his owne minde which is his sonne eternally brought up with him his wisedome daily his delight it is his light whereby he knowes himselfe and brings forth every thing by himselfe For by his word that is to say himselfe in a way of activity or doing or wisedome made the worlds the word was in himselfe producing every thing below himselfe and the spirit is the mutuall kindnesse each of other which is actively eternall The spirit is sometimes taken for the power of God susteining all things producing all things sometimes for the influence of the Fathers love shed abroad in the heart and this is the Spirit of God the Comforter in the Gospell so that all these are one agree in one and what may be attributed to the one doth agree to the other So that these three are not three distinct substances or persons in the common and most knowne