brought in to the Church by it 127 2. The want of Antiquity for it 129 3. The form of Sprinkling And so it 's further spoke to as to its ‖ 4. The needlessness of it to Infants 143 * Which being occasioned by some passages of Mr Kendals to Mr I. Goodwin ushers in the Conclusion with a Digression to the said Anâ—er 5 ‖ Form p. 134 THE ERRATA Courteous Reader I desire thee to mend with thy Pen these faults escaped in Printing which were occasioned through my absence from the Press P. 9. l. 32. for now r. nor 22. l. 14. â— inforces 24. l. 7. for one of r. one with 28 for when â— whom 35. for so r. see 27. l. 35. r. Matth. 28. 35. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38. l. 38 r. nor yet do I make 39. l. 27. for I r. if 41. l. 20. for not r. now 44. l. 10. blot out as 45 l. 26. r. Infants brought to him 46. l. 30. put the comma after for 49. l. 21. for 17 19. r. â—cts 7.19 50. l. 13. r Markâ— reads 51. l. 2. r. conceive l. 19. for price r. grace l. 9. for general r. Greek 56. l. 16. for sincerely r. scarcely 57. l. 2. r. for forbidding 62. l. 32. r. that if there 64. l. r. for of it r. of receiving it l. 3. r. doubling 71. l. 19. for ye r. the 72. l. 34 put out and and then l. 36 73. l. 7. put the comma after not l. 27 r. In things 75 l. 27 for 31 r. 30 77. l. 25. for All. r as 81. l. 2 r. of doctrine l. 4. r. rather then 89. l. 19. blot out or Christ 91. l. 19. for him r. them l. 22. for forbidden r forebidden 100. l. 17. r. opposed P. 105. l. â— for in termine r. intervene 106 l. 6. for prefer r. press 107. l. 5. for or r. of 108. l. 11. r not to take in 110. l. 26. r. as to 111. l. 4. r. what account l. 11. r. nor was it l. 20. r. and such were l. 37. r. Ephes 2 2 3 115. l. 31. for through r. though 116. l. 35. put out in 118. l. 23. for more r. now 119. l. 1. for where r. whence l. 19. for her r. he 120. l. 20. for mentioned r. conceived l. 23. for his r. this 121. l. 33. for there r. thence 122. l. 12. r. in their civil l. 34. blot out in 123. l. â— r. earthy things l. â— for his r. this l. 36. r. in consistent 124. l â— for outed r. noted 125. l. 5. for cited r. noted l. 25. r. there is need as to the 126. l 22. r. premises 130. l. 3â— for baptized r. discipled 133. l. â— r. â—eniant l. 22. r. suits not 134. l. 11. for cleanness r. clearness 135. in the margin r. Novatus aeger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 143. l. 36. r. John 3 144. l. 35. for then r. them The mis-printings and mis-accentings in the Greek words are very many too as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 50 c. But because they that understand Greek will easily perceive them and how to correct them and others will understand them never the better though corrected I have omitted them Vale. Infant Baptism Considered and the true Grounds thereof laid down Opened and Maintained c. THe Apostle advising Rom. 14.5 That every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be fully carried or perswaded in his mind in the things that he acts toward the Lord as all we do we are to do in his Name Col. 3.17 and I having been exercised with doubts and scruples in my mind the rather by occasion of opposition sometimes met with about Infant-Baptism it put me upon a more diligent Search of Scripture together with other means of satisfaction thereabout In which search what I have found I have here set down as well for the helpfulness of others that may be exercised with like doubts as also that it being tryed what is found light therein may be discovered and others hereby occasioned to hold forth clearer light And first I shall propound what I find in Scripture more generally concerning Baptism the want of right understanding therein administring much occasion of the doubts and mistakes thereabout and then descend more particularly to what may thence be deduced for infant-Infant-Baptism 1. First then I find for the kinds or ways of Baptizing a three-fold kind or way all tending to make up and effect that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Baptism spoken of Ephes 4.4 the washing cleansing and fitting a man for Gods everlasting Kingdom Some call them Flaminis Fluminis Sanguinis to which some adde a fourth Sermonis The Scripture thus 1. A Baptism of or with the Spirit as Matth. 3.11 Acts 1.5 He shall baptize you with the Holy Ghost which is the pouring out of the Spirit upon men on some more plenteously on others in less measure according to his good pleasure to teach sanctifie and fit them for the inheritance and service they are called to to seal them up to the day of redemption 1 Cor. 6.11 Joh. 16.13 14 15. Eph. 1.13 14. 4.30 The speaking with tongues in the first pouring out of the Spirit was neither common to them all 1 Cor. 12 30. nor for continuance in all Ages 1 Cor. 13.8 being but a more miraculous evident demonstratioÌ„ that he was indeed poured out upon them and so of the faithfulness of Christ therein for clearer satisfaction to others Acts 10.45 46. 11.15 16 17 18. for present usefulness to them that spake with them for being fited to carry forth the Gospel to peoples of divers languages Acts 1.4.8 1 Cor. 14.21 and also for signes to unbelievers that did not credit that Doctrine nor receive the Authority of the Scriptures 1 Cor. 14.22 But the other operations of the Spirit are of more general usefulness continuance therfore this Baptism in that regard is most necessary But of this is not our business herein 2. A Baptism of Fire or with Afflictions Matth. 3.11 20.22 23 Luke 12.50 called a Baptism because through the death and resurrection of Jesus Christ for us they are not for destruction but correction they are ordered to us and by him sanctified for our cleansing and purging which being effected according to his gracious mind we come out of them again Isai 27.9 Heb. 12 8 9 10. Job 33.29 Hab. 1.12 of which though all partake not alike some are more deeply plunged into them some more lightly sprinkled with them yet all in some measure partake that will live godly in Christ and are Gods children 2 Tim. 3.12 Heb. 12.6 7. Rev. 3.19 3. Baptism with water Matth. 3.11 Acts 10 47. I indeed baptize you with water To these
they have him declared and are capable of listening to and believing on him and so a professed subjection to his order and to worship God by him and take content in the grace in him even as being further baptized by his Spirit in the opening the truth to their hearts and shedding his love abroad therein they more really and spiritually put him on by way of actual confidence and faith in him as their righteousness rejoycing and compleat redemption and salvation and his vertues by being conformed to him and the more yet by being also baptized with trials and afflictions Rom. 13.14 Ephes 4.21 22. Rev. 7.13 14 15. 3. To admit the baptized into the Church and Kingdom of God and so to have the Name of God and of Christ put upon them So Matth. 28.19 may also be understood Baptizing them into the Name of the Father c. So as that they may have the Name of the true God upon them be and be called the people or Church of God Christians as of old the Name of God was by Circumcision put upon Israel and so also to bring them under the protection help and blessing of that Name For where Gods Name is put upon and own'd by any people God hath respect unto them for his Names sake and for that cause often spares helps and blesses them that he might glorifie his Name upon them and make other people know that it is better to be his people worshippers and callers upon him and under his protection then any other Gods or powers whatsoever To this purpose are these Scriptures Psal 124.8 Ezek. 20.9 14. c. Jer. 14.7 Isai 48.9 Psal 115.8 9. 4. And so to distinguish them from all other peoples that are not baptized into the Name of Christ and receive not his Gospel as Acts 11.26 Isai 63.18 19. And to oblige them to unity in judgement and affection amongst themselvs as 1 Cor. 1.10.13 I beseech you Brethren by the Name of our Lord Jesus Christ which is but one and is upon you all that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgement Not to say I am of Paul I am of Apollos I am of Luther I am of Calvin I am of Arminius to make and maintain Parties Sects and Factions in the Church but every one to own truth from or by any one and singly follow after it and all own themselves only obliged to Christ and his Name and to every one to each other for that Name sake whence it follows were ye baptized into the Name of Paul that ye should only cleave to him and neglect and slight all other the servants of Christ for Pauls sake and only follow and cry him up Which might be applyed to our divisions were we baptized into the Name of Luther or Calvin or the like and so to divisions nearer home The being all baptized into the Name of Christ should make us all adhere to Christ and to receive his truth by any one he speaks it by and love one another for his sake according to that also Ephes 4.3 4 5. 4. Concerning the Subject of Baptism the thing principally inquired after in this Discourse 1. I find not any Scripture in so many words say That Infants are to be baptized or instancing that the Apostles did baptize Infants 2. I find not any Scripture expresly or intimately prohibit the Baptism of Infants or denying that they were baptized For 3. I find not any Scripture say That only believers may be or were baptized or none but such as have repented do confess their sins profess faith c. 4. I find indeed that in the first practise of Baptism it being preacht to men of age and understanding with the doctrine it baptized into they being perswaded to receive that doctrine and be baptized into it did some of them confess their sins Mat. 3 6. Acts 8.38 39. others profess their faith And such were baptized having not ever before they or their Fore-fathers been instructed into that doctrine or been baptized thereinto But 5. I find not that either John or Christs Disciples ever turned away any that came to be baptized of them That Position of the Antipedobaptists That John Matth. 3. turned away the Pharisees and Sadduces is without proof It 's true that divers yea prabably most of the Pharisees contemned his Baptism and rejected the counsel of God against themselves Luke 7.30 but neither John nor any other servant of Christ is ever said to have rejected them there-from John in that Matth. 3. indeed takes them up more roughly then he did some other as more needing it and yet Luke tells us he said the same to the multitude Luke 3.7 but withall says he baptized them For so are the words I indeed baptize you Mat. 3.11.6 Thence I find too That the Subject of this Baptism was not a truly spiritual seed of Abraham born of the Spirit either as administred by John or Christs Disciples for Iohn calls them he baptized a generation of vipers an Epithite too harsh for persons truly regenerate Luke 3.7 and says he baptized them not upon their repentance or that had repented but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto repentance that they might or instructing them that they should repent Matth. 3.11 And so not upon faith but saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they should believe in him that is to come Acts 19.3 4. Thence also it 's said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not upon or after usually but for or unto the remission of sins Yea John plainly intimates that he admitted chaff as well as wheat into the floor and such as should be burnt in unquenchable sire Matth. 3.12 he baptizing such as still received the Name of Publicans yea all the people the generality doubtless of them Luke 7.29 3.21 And for Christs Disciples they baptized and discipled such as our Saviour that well knew them tells us did not believe John 6.64 yea such as were in the gall of bitterness and bond of iniquity after their baptism Acts 8.23 yea they brought into the house all they found good and bad Mat. 22.9 10 11 12. 13.47 48. 7. I find indeed that once the Gift of the Holy Ghost preceded Baptism viz. in Cornelius and his friends Acts 10.44 48. They being uncircumcised Gentiles in the flesh and therefore God to demonstrate that they were thenceforth amongst the Gentiles to be admitted into the Church by Baptism without Circumcision the want whereof was no impediment to him for having fellowship with them and to take away scruple from the believing Jews that they might also admit them to their fellowship without it poured forth his Spirit first on them whence Peter says Can any forbid water that these should not be baptized that have received the Holy Ghost But 8. I find that usually persons were baptized before
of such is the Kingdom of Heaven Where it s to be minded first that he says not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for of these is the Kingdom lest we should perceive some peculiar occasion not ordinary or common to Infants but peculiar to these only some secret thing known to Christ alone and so should say it was to be stretched no further but to them or them that we can discern to be elected c. Nor is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are like these the Kingdom of Heaven belong though many would conceive it so for that could be no greater ground for children then for Doves and Lambs coming to him the general word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally signifies of that kind that 's spoken of these and such as these whether it be applyed to things or persons not such in an Allegorical similitude So Rom. 2.2 The judgment of God is against those that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things that is those very evils and such like So ver 3. and chap. 1.32 Gal. 5.21 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against such things there is no law that is against those vertues and fruits of the Spirit and whatsoever else is of the same stamp or nature So also 1 Cor. 7.15.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such shall have trouble in the flesh that is such as he had spoken of before viz. they that marry c. Of such is the Kingdom of Heaven The Kingdom of Heaven what 's that I answer The Kingdom set up by the God of Heaven in which he is King and reigneth by Jesus Christ prophesied of long since to be established in the house of David A Kingdom of which the Jews were the children it was preached to and the promise of it set before them yea they were educated under its Ordinances in part and to the expectation of it in the more Heavenly things The Kingdom more fully preached by Christ and in its priviledges rise and growth and its administration by Christ in the humanity in a more heavenly way then nigh at hand and ready to be revealed though not in its heighth of glory and large spreading lustre This is the Kingdom of Heaven of which there are divers stations and degrees of entrance into it and divers manifestations of it viz. 1. There is the outward Court the Church visible as visible or as outwardly priviledged by God and distinguished from other people not in it or if ye will the Government that Christ exerciseth in administration of his Heavenly Ordinances and Rites over men as visibly subjected to the profession of him the Church-state with its outward Ordinances the Oracles of God and his Statutes and Appointments So the Church-state of old among the Jews was part of that Kingdom that God through Christ and for him erected The Wisdom of God had there his House and Pillars Ordinances and Provision though less heavenly and more carnal then as now it s ordered by Christ come in the flesh and therefore rather called the Kingdom of God then of Heaven Matth. 21.43 This Government in the hand of Christ come being more properly both because as of God so more heavenly and less carnal then that before 2. The inward and invisible uniting with Christ by faith and so the Government of the Spirit writing the Law in the heart The power and priviledges injoyed in the inner man in forgiveness of sins peace joy conformity to God c. And this also is the Kingdom of God the more inward more heavenly and spiritual part of it and this also is held forth in the first and the right receipt of the first with all the documents thereof and spiritual operations afforded therein is the way to enter into this step of it For this is it into which men enter not but by regeneration Of this the Apostle speaks Rom. 14.17 The Kingdom of God is righteousness peace and joy in the Holy Ghost And 1 Cor. 4.20 That consists in power c. Into this the believer is translated out of the power of darkness Col. 1.15 The other step is more visibly upon men that are in it this more properly in them They that are but in the former Regiment may be cast out and often are for their unfruitfulness not receiving its instructions and operations of Spirit therewith as a little child so as to enter into this more spiritual Government Matth. 8.12 and 21.43 that or the Kingdom of God in that part of it for it s but one Kingdom in all its Regiments as the Temple of old was but one in all its Courts being like a Net gathering all sorts and like a man sowing good seed in the field wherein also the envious man soweth tares out of which all things that offend shall be gathered Matth 13.24.41.42.47 And like to the wedding made by the King for his Son to which the bidden guests refusing to come all that could be met with in the high-way and hedges were called and brought Matth. 22.1.9 10. yea to that all have liberty to come as the way to enter into it in its higher steps or more inward Government and Dominion But now this second step is yet more holy and into it may none enter but they that so have received the grace of God in what is held forth in the former as to be made an holy Priesthood unto God The former hath Laws for its Ordering and Government and in it is the power of Christ to order it which all ought to obey and be subject to in their several places and stations as in other Kingdoms but these are more visible and outward as Baptism the Supper Exhorting Teaching Hearing Prayer Communion Censures c. As also subordinate Officers Bishops or Elders Deacons c. Its Keys of Doctrine and Censures its Publick Register and Notary Book the Scriptures wherein its Laws and Orders are written and recorded This latter hath its Laws the same for substance with the other but written also more inwardly in the heart where the Spirit is more immediately Governour and Ruler and supplies all grace to the soul also These have fellowship with God and with Christ in spirit and heavenly things as well as one with another in outward Ordinances which these also have the inner Regiment being in these who are under the outward though not in all of them These have the inward true spiritual Baptism in the blood and price of Christ 1 Cor. 10 17. sprinkling their consciences and making their hearts pure and they feed spiritually upon Christ himself eat all of that one bread and partake all of that one spirit in him So as to be really and inwardly though mystically and spiritually one body being baptized into it by the Holy Ghost and made meet for the inheritance as well as outwardly baptized and outwardly eating the Memorials of Christ as the outward Regiment more generally do 3. There is also beyond both these a third step
〈◊〉 ver 10. If I have spoken to thee of things on earth So then by the Kingdom of God here is signified the Kingdom preached and administred by Christ on the earth or in his life In which as we have shewed before is a twofold state External and into that no man can enter so as to be reputed and taken as a member of it as now ordered by Christ come in the flesh but by being baptized with water into that Cornelius entered not otherwise nor the thief entered at all if not formerly baptized of John as none can tell but he might be Internal and into that none can enter but by being born of the Holy Ghost that is by being brought into and united unto Christ by him so as to have him the only hope of glory the only righteousness redemption life and so to have our dependance on and rejoycing in him and God through him This twofold principle of birth then may have more direct reference to the twofold state of it as here administred And yet as Cornelius entered in some measure into the second before he had the admission into the first so may a man possibly be admitted into that estate that is not here on earth to be enjoyed without it but to enter it in both its estates here both are required to be born of water and the spirit Besides 2. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot does not always signifie an absolute impossibility but only an unusualness or an inconsistency with such ordinary ways or principles As when it s said The children of the Bride-chamber cannot fast so long as the Bride-groom it with them Matth. 2.19 So it cannot be that a Prophet perish out of Jerusalem Luke 13.23 He could there do no mighty works because of their unbelief Mark 6.5 The world cannot hate you John 7.7 with divers others Which are to be interpreted some of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s not usual or insistent with such principles or ways appointed So here a man cannot in an ordinary way enter into the Kingdom of God the Regiment of God by Christ here and so meet with the blessings and priviledges dispensed by him unless baptized with water and with the Holy Ghost Nor yet may it be said That Baptism giving an admission what need then of the Holy Ghost too For 1. The outward Baptism as outward gives but admission into its outward state though therein it brings into the way for meeting with Spirit and so the inward state of it 2. The outward Baptism as was outed above is not without the presence and blessing of the Spirit in some measure where not guilfully or deceitfully received 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie the first stepping into but also the passing on into the thing entred and so a continued act of entering as Heb. 4.3 We that have believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do enter into rest we are yet but entering And so in Matth. 18.3.8 9. Such are in part entered as the Disciples were Matth. 11.11 Yet unless they do put away and turn from such evils as they occasionally are corrupted with and are offended by they cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter or pass on but will stop in the passage and at length be cast out again As it was needful then for Cornelius entred into the internal state in part to be baptized with water for entering the outward state of the Kingdom of Christ So its needful for those that have been baptized and entered the outward yea and begun to enter the inward too to yeild up to Christ his Doctrine Reproofs Counsels that they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pass into the inward farther and so be prepared for the eternal state of it in its glory 3. Though we cannot conclude then That no outward Baptism no salvation yet the ordinary passage into the inward state of Christs Kingdom here being by the outward and so through both into the state of eternal Glory I think we may safely conclude it to be desperate folly and madness for men to neglect the entering into this Kingdom in its outward state either in themselves or theirs presuming to enter the inner and future state without thar If this be the way of enterance without which no ordinary enterance Who will be so mad to put himself or his upon an extraordinary when the ordinary is before him and may be had It being not Gods way to work extraordinarily where his ordinary ways or Ordinances may be enjoyed and are slighted Indeed where God denyes the ordinary means we may hope his mercy and goodness dispenses with the wants in men they seeking and hoping in him according to what they have but no ground for thinking so where the ordinary means are slighted appointed for us by him in such a case a man neglecting Gods way of entering into the Church or Kingdom of God or bringing his thereinto cuts himself or his off as we have cited before from Gods Congregation as Gen. 17.14 And though there be blessing for all men Nations and Families in Christ yet where he hath promised that it shall come upon men to eternal life and enjoyment of his Kingdom in its glorious state where through unbelief or slighting it men do not enter it in what estates of it are here to be entered I know not nor believe I that any man can demonstrate to me Indeed the poor Infants of such persons cannot help it in themselves in Infancy nor could they under the state of the Jews before Christ and though I know no promise of salvation to them in such a case we may hope that the mercy of God would not impute it to them to an eternal rejection of them but in such a case the parents ingage Gods displeasure against themselves and so do all such as be accessory to such their actions Exod. 4.24 25 26. Mark 10.14 and I see not but God also punishes them in their children in threatning to cut them off from the enjoyment of such blessing as here they might in his Kingdom meet with on the earth That soul that is not entered into the Covenant of Gods blessing in Christ being cut off from and so not reputed or dealt with by God as one of the Congregation Gen. 17.14 So that there is now as the blessings of Gods Kingdom here on earth both to the parents and children of their being baptized and so born of water though there be not absolute necessity as to eternal salvation And now let us sum up that which hath been hitherto said for it and we may put it into these following Arguments 1. All the Nations or Gentiles are within the Commission for discipling by baptizing them c. Or thus Christ hath commanded to disciple all the Gentiles baptizing them c. But our little Infants are also Gentiles therefore to be discipled baptizing them 2. What
to all men to justification of life through the righteousness of one Jesus Christ Even as by the disobedience of Adam the evil came to all men to condemnation Though its the receiver of the abundance or overflow of grace that shall raign in life by him ver 17. And this indeed is the bottom ground of preaching the Gospel and therein tendring the blessing in Christ to all Nations the whole world and to all the families of the earth as also of discipling them baptising them into his Name that they are all given over to him as their lawful Lord and in him through his death is Redemption and blessing for them all From which they only are excluded who when it s tendred to them put him and it from them and so exclude themselves by cursing vilifying The word in Gen 12.3 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilem lâ—vem habere vibâ— pendere To slight or set light by or setting slight by him the Seed of Abraham in his Person Doctrine Government or Blessing Gen. 12. Luke 10.10 11. Acts 13.46 Now doth not the word Families clearly comprehend little ones Are all the families of the earth without Infants or be they no considerable part of the families in which they are Surely they are so considerable that God would have them included in the Covenant of his favour Deut. 29.10 11. and Christ would not have them excluded his Kingdom and Blessing Why then do any question the giving them the seal of his blessing and so putting his blessing upon whole families that the whole houshold may upon the parents receipt of the Gospel be under Gods salvation As Acts 16.31 Except such as being capable of understanding do wilfully refuse and thrust it from them Surely they that deny Baptism to little ones then do discover much ignorance and unbelief of the grace of God and tenour of the Gospel of Christ how much soever they seem to know it and their zeal is as ignorant and reprovable as that of Christs Disciples Matth. 19.13 14. what ever they think of it as commendable Which will yet further appear if we Lastly Consider that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much mentioned saying by the ancient Doctours of the Church that we have John 3.5 Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God Which they generally applied as to the water there mentioned to Baptism by water And if their interpretation of it be currant it will conclude more then lawfulness some necessity at least of baptizing Infants And sure their Authority and Antiquity though it may not cogere in Sententiam inforce our consent to them yet may deservedly challenge a sober consideration of it that we be not guilty through rashness of that fault we are oft admonished of Prov. 22.28 and 23.10 Let us then examine what may be said for and what against it The Scope of the place favours it thus Nicodemus coming to Christ by night and confessing him a Teacher sent of God our Saviour instructs him what was needful for seeing understanding and enjoying and entering into the Kingdom of God that he preached Namely That he must not rest in what he had already in Moses Ministration but submit to him whom God had more actually sent forth to be the Saviour of the world to receive a New-birth from him in his Ministration without which no enterance for any one as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies into that Kingdom Now that which he did in his Ministration for admitting and leading men into that Kingdom we know was together with his Doctrine baptizing with water by his Disciples John 3.21.22 and 4.1 2. And with the Holy Ghost more immediately by himself John 7.37 38. Acts 1.5 And unless a man submitted to him in both these Administrations he could not enter into the Kingdom of God as set up of God in his Regiment and ordering The Order of the words in setting water before spirit suits with the Order of those Administrations of his twofold Baptism Baptism with water usually yea alwayes that we read of except in that extraordinary case of Cornelius of which we have given an account elsewhere going before the pouring out of his Spirit As Matth. 3.11 12. Acts 2.38 39. 8.16 17. 19.4 5. Where also that Ordinance of laying on of hands in which the more visible and evident givings of the Spirit was vouchsafed after Baptism Acts 8.16 17. Heb. 6.2 3. This Interpretation agreeth with that in Tit. 3.5 whereby by most Interpreters Baptism is called the Laver of Regeneration and I conceive it is not to be excluded in that expression 4. The Text will run as well or better this way then in and according to other Interpretations For to view them 1. Some by water think the Spirit to be signified by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like that in Matth. 3.12 The Holy Ghost and fire but this looks too like a Tautalogy it amounting but to Spirit and Spirit that of Matth. 3.12 may admit of a better Exposition viz. by fire to signifie fiery trials as in 1 Cor. 3.13 14. 1 Pet. 4.12 13. 2 Tim. 3.12 I know it is said that by water is signified the cleansing operation of the Spirit and so it amounts to Except a man be born of the Spirit and his cleansing operation But then water should be rather set after spirit then before it To say nothing that all that yet amounts but to spirit for her being holy the birth of him must needs produce holiness or cleanness too 2. Others as I my self have understand by water the grace of God as held forth in the Gospel and received by faith the word grace and knowledge of God being in Scriptures often so called as Deut. 32.1 2 3. Isai 11.9 with Joel 3.18 And this indeed would well agree to men of years but how will it reach the extent of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any one which reaches to every Sex and Age Little Infants by this must be excluded Gods Kingdom then they being not capable of hearing and understanding the word in Infancy contrary to our Saviours express saying that tells us that Of such is the Kingdom of God and their receipt thereof is propounded as a good pattern for those of elder years as we have seen before But to view what may be said against this Interpretation our Saviour says ver 3. That this birth is a birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object 1 which signifies and is translated ver 31. from above but this water in Baptism is Elementary and from below Answ 1. Our Saviour tells Nicodemus ver 12. Answ 1 that he spake to him of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things earthly or done on earth though from Heaven and such is this Baptism For 2. Though the water in it be elementary and earthy yet the Ordinance of Baptism is from Heaven Matth. 21.25 26. Even from
Apostle called a pouring forth or out upon See it further cleared by comparing Acts 10.45 with Acts 11.16 In the former place it s said That upon the Gentiles was poured forth the gift of the Holy Ghost And in the latter place Peter tells his Brethren That therein he called to mind the word of the Lord who said John indeed baptized with water but ye shall be baptized with the Holy Ghost Plainly implying that in pouring out the Holy Ghost upon them he performed his word of baptizing them with the Holy Ghost Now if Jesus Christ himself baptized with this manner of action pouring the matter wherewith he baptized upon the parties he baptized and the Holy Ghost tells us the act signified in the word Baptize be in that manner acted who can deny that that manner of acting upon the party baptized is a right way of baptizing them Can we have a better pattern in Baptizing to imitate then the Lord himself Or can we baptize in a better form of acting then he Or can we doubt that this form of pouring out water upon the party baptized is Baptism wiâ—h water when the same form of pouring out Spirit is plainly the baptizing with Spirit The difference in the matter of Baptism changes not the signification of the act implyed in the word Baptize especially that phrase of baptizing with Spirit and pouring out of Spirit having evident allusion to and being borrowed from the pouring out of water and baptizing with water if baptizing with water be not to be performed by pouring out water upon the person we baptize neither then is it proper to call the pouring out of Spirit upon one the baptizing him with Spirit in Metaphorical Speeches words being borrowed from the things to which the resemblance is made and applyed to the things resembled Now in that way used in the Congregations in England that are Pedobaptists it cannot be denyed that the Act of Baptism is performed by pouring water upon the child or person baptized less or more and less and more herein makes no essential difference so there be water poured out upon them with intent to or for discipling to that Name of Jesus by the Holy Ghosts own interpretation of the word it may truly be called Baptism sprinkling with water being not different from pouring out much water upon them except in the quantity of the water And both Metaphors are used in the Scripture to signifie the same spiritual thing signified in Baptism As in Isai 52.15 He that is Christ shall sprinkle many Nations And truly I am not satisfied that the Holy Ghost there uses that expression only to signifie his sprinkling his grace or doctrine upon them but also to signifie and foretel the sprinkling them by way of Baptism into his Name by his Servants and that with reference to that fore-seen he uses this phrase to signifie his sprinkling them with his grace or doctrine also Why we may not interpret the Holy Ghost as literally here as in the expressions next following and all along the next Chapter I see no convincing reason as yet that can be produced So in Ezek. 36.25 I will sprinkle clean water upon you and ye shall be clean differs not in substance from that in Isai 44.3 4. I will pour water upon him that is thirsty c. Though I confess there is another Metaphor in it and another operation of the grace of God there hinted So that I hope by the light of this consideration the Antipedobaptists will see that there is no such necessity of plunging or dipping for the baptizing a person as men are ready to be perswaded by they noise the make about it Object I know some object those phrases of being buried with Christ in Baptism Rom. 6.3 4. Collos 2.12 As if the Apostle there in spoke of the external rite of Baptism burying the body of the party baptized under the water for some short space of time as is used in plunging men Answ 1 To which I answer That perhaps they might have such a rite and such a rite is very consistent with Baptism and might laudably be practised but that it is essential to Baptism or that indeed they so did in baptizing is more then any Scripture will inforce much less these instanced in the Objection And I am sure we have no express command tying us as is once and again said to the so doing It s true we read of some that they went down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into or unto the water See Act 8.39 Matth. 3.16 and that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come up again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from or out of the water but then these phrases are evidently distinct from the act of baptizing the one prceeding it and the other after it and not either of them of the essence of the baptizing which whether it were by washing them or plunging them over head and ears or pouring water on them is not mentioned Nor are these phrases always used about baptizing as in the Baptism of Cornelius and his friends and houshold there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Can any forbid water that these should not be baptized The phrase of prohibiting water may seem rather to signifie that water be brought to them for that purpose to baptize them however we read not that either they or the Jaylors house or Lydia's went into the water 2. But those phrases of Burying with Christ in Baptism seem not to determine or tell us the outward rite of baptizing with water for then the rising with Christ too should point to something in the same for they both are said to be in Baptism Col. 2.12 Now that the latter doth not me thinks this will evince That that rising with him said to be in Baptism is a rising by the faith of the operation of God that raised Christ from the dead which faith sure gave not the power of their bodily rising up from under the waters in Baptism but they rose from under them by the power naturally in their own persons or in them that baptized them for neither had all that were baptized that faith of the operation of God raising Christ from the dead as is evident in many of the multitudes baptized by John Who though they rejoyced in his light for a season yet abide not to the faith or understanding of Christ raised from the dead Acts 8.20 21 22 Tiâ— 1.16 And as its evident in Simon Magus and many in the Churches charged to have a dead faith a profession of knowing God but indeed were in works denyers of him c. Who either rose not from under the waters by the faith of Gods operation or else had afterward lost it again but I conceive it cannot be any where probably proved that they then had any such divine believing 3. I conceive then that those phrases speak either of the internal baptizing by Spirit which the Saints and faithful
had proved in which their hearts were broken off from self and world dead and buried to all confidences in the flesh and buried into fellowship with Christ in his death to yeild up to conformity to him therein in which also they experimented a quickening and raising up of their hearts to confidence in God and readiness to walk in newness of life Upon which grounds the Apostle after infers If then ye be risen with Christ seek those things that are above Col. 3.1 In which surely he must need speak of their internal rising by the answer of a good conscience in the inward washing them with the grace of God for as to the rising up out of the water of Baptism in the external Ordinance there could be no ground for an if as if any of them in case they ever were plunged or buried under it never came out or rose up again there Yea why might he not upon that ground put in that partitive clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so many of us as were baptized into Christ Rom. 6.3 Gal. 3.26 27. As if perhaps not all outwardly baptized and of the Church in its external form had experience of this Baptism here spoken of Beside Circumcision is sometime so spoken of not for the outward Ordinance but the inward frame of the heart or circumcision in the spirit as in Rom. 2.28 29. Phil. 3.3 Jer. 4.4 And why the Apostle might not speak of Baptism in such a way too as to speak of the inward real Baptism of the heart and not of the flesh I see no reason can be given of any force at all Nay it s sure the Apostle Peter doth speak of Baptism in that sence 1 Pet. 3 21. Baptism now saves us not the putting away the filth of the flesh which is done in the outward act of the external Ordinance but the stipulation or answer of a good conscience through the resurrection of Christ which place seems well to open and answer to that in Col. 2.12 Or 4. If we take them to speak also of outward baptizing then it shews not so much the external form and ceremony of it as the inward end intention and scope of it It s a coming into Christ at least so far as to the outward Institution and Government and so a professed Obligation to him and to his death to look for all salvation there-through and have fellowship with him therein In which the person baptized was deaded to the world in its former or all other Institutions Religions Hopes Fellowships Priviledges and as it were buried thereto especially as things stood in those times in which he that came under the acknowledgment and profession of Christ became therein as a man dead and buried to all esteem and repute or love of the world that so they should or might walk in newness of life after the new Institution and Doctrine of Christ unto which we are in Baptism delivered and not according to the old and wild inclinations of our nature or customs and institutions of the world And this holds true be the external form of baptizing what it will and let Baptism be understood to reach as far as it will for whether the body be dipt or washt in whole or in part into the Name and profession of Christ A man is thereby buried with him and made as a dead man out of sight to the love and esteem of the enemies of Christ and is obliged and bound to be so as to the hopes confidences delights customs and vanities of the world to be to all them as dead and buried that so he may walk in the Doctrine and Instruction of Christ which also will render a man as a dead crucified or buried thing to the world And here is a putting on Christ as to external profession and obligation so much the outward Baptism brings under the bond of and delivers up unto And where ever the soul is inwardly baptized into the death of Christ there in that death of his its buried with him to all its former hopes confidences and principles really and actually though spiritually and not carnally and therein it s quickened up to live to God in newness of life having really put on Christ as to interest in his priviledges and conformity to him crucified as to the old man but quickened in the new Which word crucified is there used of that said to be done in Baptism as also the word planting together with him ver 5 6. Though I think they should grosly mistake the Apostle that should thence argue that they had some such outward rites of resembling a crucifying and an implanting in their external baptizing In what is said I suppose their mistake also may appear who from these and the like places argue and conclude Mr Law◠That the External Baptizing is a Seal of union with Christ and forgiveness of sins c. which cannot be true Except by union with Christ they mean by way of profession or engaged subjection to his doctrine as all baptized into Moses became in that sense one with him or as they that subscribe and come under the Parliamentary Authority are in that sense one with them And so indeed its true That in Baptism we are buried with Christ to external Circumcision and so to the Observations of Moses Law and become of his party or under his way of institution and nurture obliged to his doctrine and commands in whom we receive the end of all Moses his institution and except by forgiveness of sins is meant the not imputing former trespasses or the guilt of them to the prohibiting or keeping out from his Church and Kingdom but that they may be admitted thereinto to wait upon him and attend to him therein for spiritual union with renovation by and conformity to Christ for so we grant God was in Christ reconciling the world to himself not imputing their trespasses to them and hath so blotted out the hand-writing of Ordinances against all Nations Col. 2.15 that he welcometh them in their coming in to him and reckoneth them no more unclean nor will charge their follies upon them so as to debar their coming in amongst his people to be a people to him as we noted before Only such Jews as like the elder son in the parable Luke 15. stumble and will not come in and such Gentiles as count it a foolish offer that is made them and joyn in unbelief with the Jews or make fond excuses and refuse deprive themselves of the benefit of that non-imputation of their trespasses which the Gospel proclaims to all and Baptism seals to all that come in by vertue of that general Proclamation 2 Cor. 5.19 Rom. 11.11 12 15. But if by union with Christ is meant as I conceive it is union in spirit and spiritual priviledges to eternal life and by remission of sins such a forgiveness as to take them into Covenant as proper heirs of its peculiar priviledges and blessings
and right to the eternal inheritance then though Baptism witnessing to Christ and pointing us to him witness to the enjoyment of that union and forgiveness through the hearty belief on Christ yet it sealeth them not to the several parties baptized outwardly as their undoubted portion and priviledge in and by coming to this Baptism and so to be profest Subjects in the Kingdom or Church-state of Christ to be enjoyed by them The sealing of that is the proper work of the Spirit of Christ as hath been noted before And thus have we also viewed these Objections But 4. In perusing Master Kendals Answer to Master Goodwin I have lately met with one other Argument which though propounded only Ad hominem and by way of Objection by him to Master Goodwin as endeavouring to shew an inconsistency in his principles and doctrines yet as I apprehend may seem to carry some shew of weight in it amongst some of the Antipedobaptists that believe the Extent of Christs Death and Ransom yea it makes me call to mind that it is a prime Argument with many of them and therefore I conceive it very needful to say something to it and shew its invalidity It is to this purpose Christ by his death and sufferings hath wholly dissolved Object 4 and taken off from all men the guilt and condemnation that was brought on all men by Adams sin and so from all Infants so as that none shall perish now but for his own personal sinning against the Government and goodness of God by Christ therefore as Tertullian says Quid festinet innocens aetas ad remissionem Seeing Infants are not in danger of perishing while such nor have any sin to be washed from no need is there of their being baptized To this purpose is Master Kendals reasoning once and again and particularly in Chapt. 17. Pag. 203. twice and again Pag. 207. To which I answer Answ 1 1. By denying the Consequence because though Christ indeed hath dyed for all and through his death the benefit is to all men to justification of life Rom. 5.18 So as that there is salvation extendible to them in the publick person and tenderable to them in the Gospel So as that They are so far redeemed from under the Law or first Covenant made with Adam as that though they have broken it in him yet they are not under a necessity of destruction but Christ hath power to forgive their sins and bring them unto God that sin and law notwithstanding And no Scripture speaks of any perishing finally for that Adam sinned but generally for their own personal rejections of the light imprisonings of the truth abuses of goodness and patience and rebellions against Spirit by and through Jesus Christ extended and afforded as witness Prov. 1.22 23 24. c. Ezek. 24.13 Josh 3.19 and 12.48 Rom. 1.18 19 20 21-28 2 Thes 1.7 2.10 Rom 2.4 5. with divers others which also seem to me Part. 2. p. 83. may be inforced from Master Kendals own concessions As when he grants That all the goodness patience mercy men enjoy they have it as the purchase and procurement of Christ no such good thing being extendible according to the Covenant with Adam broken by us for from thence will it not plainly follow That he stood in the breach stopt the course of the Law cursing us only and debarring us of all good and gave it its satisfaction for all for their breach of it and sin against it that being in it self inflexible and not otherwise diverted from accursing us and depriving us of all good but by satisfaction given to it in some other bearing its sentence for us for if the Law could upon other terms have dispensed with our enjoyment of good and suspended its sentence yea have permitted mercy to us instead of curse we do in vain put the enjoyment of of those good things upon Christs Mediation If then he hath suffered the curse of it for all and so given it its demands as that he hath power to give contrary to its sentence then are all men no longer under it as the Covenant of life and favour in the sight of God or in regard of his binding them to live by their personal obedience of it in Adam and themselves or else for ever to be accursed and perish Though in mens consciences it have this dominion unless and till their ignorant hearts be better informed Isai 42.6 and 49.6 7. Matth. 25.31 to the end and believe the truth and as a means of convincement of sin and so tending to salvation it is yet in its force as in the hand of Christ who is become the Covenant to the people according to mens subjection to whom in the light he affords or sinning against him they are now to be judged Though all this I say be so yet it follows not from thence either 1. That Infants are guilty of or have no sin in them For the death of Christ neither maketh them less guilty of having sin in Adam or of being guilty of that sin as in him nor doth it take corruption or uncleanness out of them by its self men may be guilty in themselves of that that is not imputed to them and for which being forgiven they shall not suffer Paul nevertheless charges himself with being the chief of sinners because his sin was forgiven him through the blood of Christ 1 Tim. 1.15 And it is not Christs dying for men simply renews then but the discovery of the grace and truth of God to them and the belief of it with the operations of the Spirit of God therein that cleanses both the conscience and spirit of men Children are conceived in iniquity and born in sin spring out of an unclean root and therefore are unclean in themselves Job 14.4 Psal 51.4 5. or 2. That Baptism were it so is needless for 1. The Death of Christ for a man is so far from rendring Baptism needless to that man that indeed there is no ground for baptizing any man but by vertue of and upon the account of his death for him Christ as dead and risen for us is the ground and foundation of all mercies and of all ordinances and the promise of him was the foundation of all the ordinances before his coming 1 Cor. 3.11 Ephes 2.20 as might easily be evidenced Had it not been for his stepping in we had forthwith upon breach of Gods Covenant layn for ever in death and misery without any mercy or favour to us or hope of delivery but for that Christ had not had authority and power over any man to dispense favour to him or deal otherwise with him then according to the desert of his sin and sentence of the Law nor had there been any remission of sins either to be sealed to or sought for by any person nor no way for adoring or worshipping God nor could ten thousand baptisms do or have done any man the least benefit had not Christ
ΔΙΑΤΡΙΕΗ ' ΠΕΡΙ ' ΠΑΙΔΟ-ΒΑΠΤΙΣΜΟῩ OR A CONSIDERATION OF Infant Baptism Wherein the Grounds of it are laid down and the Validity of them Discussed and many things of Mr Tombes about it Scanned and Answered Propounded to the Consideration of the Church of God and Judgment of the truly Religious and Understanding therein Together with a Digression in Answer to Mr Kendall from Pag. 143. to the end By J. H. an unworthy Servant of Jesus Christ and Preacher of the Gospel to the Congregation at Lin Alhallows While they made ready he fell into a trance and saw Heaven opened and a certain Vessel descending unto him as it had been a great sheet knit at the four corners and let down to the Earth Wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all four footed beasts of the Earth and wilde beasts and creeping things and fowls of the ayr And there came a voyce to him Rise Peter kill and eat c. God hath shewed me that I should call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man of what ever Age Sex Nation or condition for so far the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will reach common or unclean Acts 10.10 11 28. Suffer little Children to come to me and fâ—rbid them not for Of Such Is The Kingdom Of Heaven Verily I say unto you Whosoever shal not receive the Kingdom of God As A Little Child he shal not enter therein Mat. 19 14. with Mark 10 14 15. Try all things hold fast that which is good 1 Thes 5.21 LONDON Printed by J. M. for H. Cripps and L. Lloyd and are to be sold at their shop in Popes-head Alley neer Lombard-street 1654. To all Conscientious Judicious Faithfull men whether Paedobaptists or Anti-paedobaptists to whom these shall come Grace Mercy and Peace from Jesus Christ Men Brethren and Fathers I Propound unto your consideration this ensuing Discourse upon this much-discussed point of Infant Baptism not that I conceive my self able to instruct you but because I desire the point may be well looked into and further scaned that the truth of God therein may be made more evident to all that what is Christs may be owned and more cleared to be his and what is of Antichrist may be discovered and thrown down and that the Churches of God may be established in more Peace and quietness in this matter to which things by my forwardness I would provoke others that hitherto have done little or nothing herein I have herein acted to my little ability according to the talent given me searching the Scriptures about this matter rather then old Ecclesiasticall Authors of whom I am not so richly furnished as many others be and amongst whom I finde difference and little certainty save in this That divers testifie that the practise of it hath been very Ancient and none of them point us to any certain known begining of it in the Church of God Some rather disliking it unless in some cases of supposed necessity and others commending and pleading for it none that I finde wholly condemning it I mean none of primitive standing within the first five or six Centuries at least for the manner of Baptizing Anciently they seem more cleer that it was usually by plunging or diping in their heads save that some did it but once some thrice but I question whether their practise be at all obliging I conceive not further then the Scripture hath tyed us I would not willingly abet any Antichristian practise and as unwilling am I to condemn that that is Christian how I conceive it to have ground and bottom enough in the Gospel and Apostolical writings I have here expressed if any of you see further into it either pro or con I desire not to shut my eyes against it but yet further to weigh what shal by any of you be propounded to the Church hereabout and therein to my self who shal God assisting ingage that if any or all the Antipaedobaptists shal substantially Answer and confute what I have here propounded I wil unless God give other and further light yet never more Baptize any Infant but I conceive they will not do it but leaving my self and endeavours to Gods blessing and your perusall I am bold to subscribe my self An unworthy servant of Christ and of you for Christs sake John Horne From South Lyon in Norfolk Ianu. 25. 1653. A Table of the Contents of this Book Baptism considered in its 1 Kinds viz. as 1. With Spirit Pag. 1. 2. With Fire or Affliction 3. With Water and so as an outward Ordinance p. 2. the thing chiefly enquired into and therfore further spoke to in its 2. Grounds Both 1. More general the grace of God in Christ towards men p. 2. 2. More Special The Commission for it given 1. To Iohn 2. To the Apostles 3. Ends Both in respect of 1. God and the Baptizer 4 2. The party baptized 4 5 4. Subject which is principally sought after and therein whether Infants be of its Subject Whereabout therefore 1. Nine Observations out of the Scripture are layd down 6 7 2. Whether the want of express Precept or Instance mentioning Infants be sufficient ground of excluding them is spoke to Negatively in six Considerations 1. By way of Retorsion on the Antipoedobaptists 8 2. By shewing the Negative in other cases instanced 8 9 3. By asserting Christ less circumstantiate then Moses in outward Ordinances p. 11. though not less perfect therefore shewed 11 12 4. By propounding to consideration Rev. 11.2 13 5. By considering that some things are couched in Scriptures where they are not expressed 13 14 6. That those things so couched are no less true then if expressed 15 3. Divers Scriptures viewed conceived to give ground for Infant Baptism viz. 1. The Commission for Gentle-Baptism Mat. 28.19 20. p. 16 2. The Apostles practise in Baptizing the Gentiles Acts 16. p. 35 36 1. Cleared from the Antipoedobaptists 1. Inferences from it p. 19 20 2. Objections against it p. 25 2. Further opened and applyed 26 to 35 Mat. 19.13 14 15 3. That in 1 Cor. 10.2 p. 40 Objections answered p. 40 41 42 43 4. The Infants brought to Christ p. 44. Wherein is considered 1. The end of their being brought to him 45 2. Their entertainment by him p. 45 46 3. That Assertion Of such is the Kingdom p. 50 1. What meant by Such 51 2. What by kingdom Ibid. 4. Twelve Objections answered p. 57. Where also About 1. Positive Ordinances 70 2. The use of the Law in them 73 3. The Analogy between Circumcision Baptism 1. Negatively 76 2. Affirmatively 77 4. The Covenant made of God to Abraham 82 83 5. Rom. 11.16 17. 92 6. 1 Cor. 7.14 98 7. Acts 2.38 39. p. 101. the 39 verse more fully spoke to 103 to 116 8. Acts 3.25 Ibid. 9. Iohn 3.3 5. 118 4. Some Arguments from the foresaid Scriptures briefly sum'd up 125 5. Four more general Objections Answered p. 127. viz. about 1. The disorder and evil members
three some as I said above add A Fourth Of the Word because the word Baptism sometimes comprehends also the Doctrine baptized into as in Matth. 21.25 26. Acts 10.37 And indeed the word is compared to water frequently and therewith God doth besprinkle and wash the souls of men and makes them clean as John 15.3 yet I think this rather accompanies the several ways of Baptism before mentioned as being that that the Baptism of water obliges to and seals that which the Spirit properly baptizes with and by and that which afflictions are ordered to seal home and bore the ear of the soul unto then that the Scripture calleth it by it self a Baptism however this is not it that our enquiry is particularly about but about that of or with water Concerning which 2. Secondly I find the Grounds thereof in Scripture are either 1. More general and fundamental viz. The grace of God towards poor lost man testified in the gift of his Son to be the Saviour of the world by suffering for its sin removing its curse and procuring life and blessing for it into himself John 3.16 17. 6.51 according to that to Abraham In thy seed shall all the Nations and Families of the Earth be blessed This indeed is the main foundation and ground of all Gods gracious dealings with and dispensations to the sons of men and of all his Ordinances both before and since his coming only with this difference that those before his coming were grounded on and to mind and lead us to him as one to come those since are grounded upon his being actually come in the flesh and upon his being perfected through his sufferings for bringing blessing to all families of men and saving to the utmost all that obey him that this word of the beginning of Christ is the foundation of Baptisings in all its ways is clear Heb. 6.1 2. For indeed otherwise no Gospel nor Baptism into it no Dispensation of Spirit to us Afflictions had been destructions not corrections and so in particular its the Foundation of this Baptism we speak of 2. More immediately and particularly The Commission given for baptizing which I find was two-fold 1. One to John called then the Baptist Luke 3.2 3. called the Baptism of repentance because joyned with a Doctrine detecting the false confidences and erring ways of the Jews from Christ the Seed of Abraham and the free-grace of God in him and caâ—ling them to repent of them and turn in again to him Mat. 3.2 John 1.15.29 2. The other to the Disciples and Apostles of Christ Mat. 28.19 20. and between these two I find no difference prescribed as to the form of acting only in these two things 1. John's was to be practised upon the Jews only and so such as were before members of the Church of God The Disciples upon the Gentiles also for discipling them 2. John's was unto Christ to be revealed to them and for revealing him while he was but yet about his work for us on the earth The Disciples was chiefly after his Ascension into the Name of Christ as more fully and clearly revealed and so into the Name and to the worship of the Father Son and Holy Ghost more distinctly opened in their Doctrine 3. For the Ends of this Baptism I find it is 1. Negatively Not to distinguish between chaff wheat the spiritual and carnal seed that 's Christs own work not his servants Mat. 3.12 22.10 11 12. nor to approve the state of every such person as is baptized seal to them an undoubted enjoyment of Eternal life or that they are really and in Spirit one with God Christ or the like 2. But Affirmatively 1. On Gods and the Administrators part ministring in the Name of God and of Jesus Christ 2 Cor. 5.19 20. 1. To hold forth ratifie and confirm the truth of the Contents of the Gospel and so to witness to the grace of God in Jesus Christ brought unto men so John not as a man barely but as a Preacher and Baptiser witnessed to Christ and so were the Apostles to witness to him in all their Ministration as God himself doth by them John 1.7.15.29 15.26 27. 1 John 5.10 11. yea as all the Ordinances of God both before and since his coming stand upon him as the gift of Gods love to man so as the Cherubims of old to the Mercy-seat they all look and witness to him Rom. 3.21 Heb. 10.1 And so in Baptism particularly God and the Administer as from God holds forth intimately the uncleanness that is in men one or other by their natural birth or humane actings the emptiness of all their own righteousness though after the Law And that in Jesus Christ by his death and resurrection for them there is forgiveness and redemption for them and blessing even righteousness and life brought unto them which in submitting to him and his Government they shall certainly receive from him and that he will by his Word and Spirit so wash cleanse and sanctifie them as to make them meet for fellowship with God Ephes 5.25 26. 2. To testifie and declare that neither God nor they in case they be guilful in the receit of this Ordinance and grace tendered there with do hold them bound under the guilt of former either natural or actual pollution so as to hold them out from his Church or Kingdom but do remit all past so as not to refuse to admit them to fellowship with themselves in his Church its ordinances and blessings as they be capable thereof So I look upon that in Acts 22.16 Wash away thy sins with Acts 10.28 Mat. 18.18 2 Cor. 5.19 2. On the Baptized's part it is 1. That he might have the promises held forth sealed and ratified to him 2. To disciple him to Jesus Christ and so subject them to his Regiment teaching a way of worship appointed and taught by him Matth. 28.19 20. Disciple all the Nations or Gentiles baptizing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Name of the Father Son and Holy Ghost that is unto the receit belief and acknowledgement of the Doctrine of God as so distinctly made known and into the worship of him the only true God the Father by through and as made known by and in the Son his Mediation and Doctrine declared and opened by the Holy Ghost in the Gospel and in his power working there-through in the heart teaching them to observe all things that I command you c. Even as the people of Israel in being baptized in the cloud and sea were obliged to believe and obey Moses and the Lord as ordering them by him 1 Cor. 10.12 and so also by being circumcised Gal. 5.2.3 And herein they that are baptized are baptized into the death of Christ to expect all their life there-through and follow him therein and do in this sence put on Christ Gal. 3.26 27. that is An Engagement an Obligation to listen to and believe on him as
or way of regiment in this Kingdom like unto the Holy of holies that into which Christ himself is really entred and all they that are in the second form do enter by hope but not as yet by real possession The Kingdom in Glory and Power exalted above all other This is that which is yet to be manifested Which Christ is gone to receive and which he shall come in even in the Glory of his Father and possess all his Saints that here have followed him faithfully withall In which the righteous shall shine as the Sun Matth. 13.43 and be filled with their Masters joy Christ and they being all manifested in glory even the glory of God Col. 3.34 so as that as Christ is now admired in himself by them that spiritually discern him so then he shall be admired also in all his Saints 2 Thess 1.10 11. and they shall be glorified with him In this all his and their enemies shall be put under them and bow before them even all that here have persecuted and hated them and they shall be possessed of all the happiness prepared and laid up in Christ for them even their inheritance The fulness of God and glory and perfect freedom from all the bondage of sin and servitude and from what ever did afflict and trouble them And this state of the Kingdom Christ shall come in at his glorious appearance again from Heaven when he shall raise up all his to meet him and be ever with him therefore also it s coupled with his appearance in 2 Tim. 4.1 This is the Kingdom in its flourish and compleatness as Solomon in his glory when as the other two are but the tendencies to this and like the Kingdom of David in the midst of oppositions The Keys of the Kingdom in the first state are committed to the servants of Christ to Peter and the other Apostles with their succeeding Church-officers and they may let in or put out there and when they walk in the Spirit in so doing Christ approveth what they do and admits too gracious operations of Spirit for blessing his Ordinances to them or withholds his presence from them as they admit or put out But for the other two states the Key is only with himself Revel 3.7 and into them none but he can give admission Whom he shuts out to them none can open and to whom he opens none can shut this state against them Into the second he admits by the spiritual Baptism those that receive the grace of God held forth in the outward Court and witnessed to by the outward Baptism rightly and effectually Matth. 3.11 12. Those that by the Word and Spirit accompanying it are truly prepared for him turned to him to look towards him and wait for him Luke 1.16 17. and 3.4 And these wait for and shall in patient continuance inherit the third into which no ungodly person no chaff in the floor of Christ none without the wedding garment though come into the house none that work iniquity though within the outward form and state of the Kingdom shall find entrance 1 Cor. 6.9 10. Gal. 5.20 21. Matth. 13.41 42. And let this be noted that though ordinarily when mention is made of the Kingdom of God and of Heaven preached and exhorted to be sought and entred into all these three stations of it are infolded in one another As when it s said Paul or Christ preached the Gospel of the Kingdom or preached the Kingdom of God c. yet as that they ultimately aimed at was the bringing men to the Kingdom in glory so that they most immediately and nextly urged unto men to receive and submit to was the first station The coming into the Church-state and submission to Christ in his Government Word and Ordinances therein as that which he set up as the Medium to bring them into union with himself and so to participation of his glory as the house in which his Feast is made ready and in a First-fruits in the regiment of his Grace and Spirit to be pertook of by those that duly and rightly receive the outward Ministrations in his Church the waters where the Spirit moves for the renewing of those that duly and submittedly wait upon him and wash therein The Bed of Love wherein the immortal Seed of the Word of God the Promise and Covenant made to Abraham is poured forth for the begetting children to him Under the Regiment of Christ here all ought to come all the Gentiles are to be discipled all so many as they found without choise distinction discrimination Matth. 22.8 9 10. and limitation are to be brought and here under to be nurtured that they might enter the second into which yet none of these do enter but them that intirely submit to him therein as we said before Those that obey him Acts 5.32 the upright hearted the poor in spirit the righteous they that bring forth the fruits of it and they shall have an abundant entrance Psalm 84.11 Matth. 5.7 and 18.3 2 Pet. 1.11 And going on therein shall be surely rewarded with the third Revel 2.26 27. and 3.34 and 3.21 Now how the words are to be taken here appears by what is said and by what follows in the Text viz. He that receives not the Kingdom of God as a little child c. that receives not in the present Tense Now the Kingdom to be now received by us is that that cometh now to us and that is certainly the Government of Christ in his Word and Ordinances as then to them ministred externally by Christ and as now left unto us in the writings of his Servants and by such as he hath instructed therein yet ministred unto us with all the operations of spirit that come along therewith in convincements and teachings to fit us for entring into the inward regiment or priviledges of it in righteousness joy peace c. This was that that came to the Jews or approached nigh unto them Matth. 3.2 and 10.7 Luke 10.9 11. and 11.20 But they received it not and some of them that received it yet not going on to receive it as little children with self-denial humility meekness they could not enter in to the inward regiment and its priviledges but finding the entrance too strait turned back again from it John 6 60.64 and 8.30 31 34. c. The Kingdom as it shall come in glory hath no rules annexed to it about men's entertaining it that I know of but its evident this of the external Ministration with the spiritual operations afforded therewith for bringing us into the state of spiritual union with Christ hath and we find that many could not become so far children in simplicity and self-nothingness as to receive it it being as ordered by Christ every where spoken against and we find yet that men not receiving the instructions of the Word of this Kingdom as held forth to men in the Scriptures in the reproofs and teachings of
both of Gospel-preaching Ordinances now from what was then they having such as might nurture them to the expectation of the promised Seed the Son of God in his coming in the flesh we such as witness to him as already come dead risen and glorified and instruct to expect him coming in power and spirit 4. The Medium for begetting and bringing in sons to Abraham according to the Spirit was and is one and the same in substance though otherwise now then then in its declaration They were always born of the Gospel and not of the Law though nurtured under the Law both before and after And the Gospel was the same as preached to them and unto us the same in substance viz. That in Abraham and his seed all the Nations of the earth should be blessed not in the works of the Law but in him believed in To the which faith the Law shut them up taking away all possibility of life and blessing in and from themselves while it discovered their sins and shewed them their obligation under the curse for its transgressions Indeed then that Seed was preached as to come now as already come and perfected for saving us But always of that Gospel or Word of Gods free-grace were the true Seed begotten they were in all times the believers and not the workers for life and trusters in their works And the word of faith was always Jesus Christ or the Seed that is Jesus Christ who was yesterday to day and the same for ever These things being considered that difference before objected appears false and to spring from wrong apprehensions Thence the inference there-from follows not viz. That Baptism must be upon a spiritual Seed as Circumcision was upon a carnal both of them in their several seasons have been upon a spiritual and upon a carnal too Circumcision was upon a carnal seed in Ismael and all the natural Israelites upon a spiritual when a stranger joyned himself to the Lord in love to his Name Isai 56.3.6 1 King 8.41 42. And so Baptism was upon the natural carnal seed and not spiritual when the multitudes even the generality of the people were baptized by John chaff as well as wheat And upon the spiritual and not carnal seed in the Eunuch Cornelius and others of the Gentiles That inference springs from this wrong conception that the one and the other are seals of the Covenant as due to the parties signed with them which we have shewed before to be an errour Circumcision sealed but the righteousness of Abrahams faith held forth to them not the righteousness of each person circumcised and his enjoyment of the Covenant otherwise then upon condition of his so believing as Abraham did neither doth Baptism witness the faith of the party baptized or that he is an heir of promise but to Christ and the faithfulness of God in performing his promise in Christ that we are sinners in our selves and need cleansing otherwise not fit for fellowship with God but that there is in Christ a cleansing and propitiation made ready for us that he takes away the sin of the world and that whoso believeth in him turning from all other things to God by him shall meet with righteousness and forgiveness they are both of them Ordinances of the outward Court or of admission into the outward Regiment of Christs Kingdom in which men are to wait upon him for instructions and teachings to salvation and therefore it saith men should believe in him and having believed that they should yet go on to do so and they shall meet with a performance of the blessing of Abraham unto them The Baptism with the Holy Ghost is indeed upon the spiritual Seed only if we grant them in Heb. 6.4 5. to have been spiritually born sealing them up to the day of Redemption but the outward Baptism is not so limited it being a more carnal thing acted upon the flesh Nor say I that persons Infants or others are to be baptized upon this ground that they are in the Covenant and heirs of it in a proper sense but because Christ being Lord and Saviour hath salvation and forgiveness in him for them all and they are to submit unto him and be trained up for him that in minding and holding fast his sayings faithfully they may become heirs and inheritors of his Covenant and Kingdom as to that purpose we find John instructing the people that came unto his Baptism That they might be made meet to inherit with the Saints or to receive the Baptism of the Holy Ghost and be gathered into the Garner Luke 3.10 11 12 13 14. Matth. 3.9 10 11 12. And we find him baptizing Publicans Souldiers Pharisees Sadduces yea the generality of the people concerning whom he never saith That they were therefore the Heirs of the promise or Seed of Abraham according thereunto but exhorts them not to reckon themselves so because of their birth of him nor think because of their present Baptism that they were sure enough telling them his Baptism was but with water unto repentance or to instruct them that they should repent that he admitted one and other chaff and wheat that Christ to whom he witnessed and instructed them to look had the true Baptism that would indeed cleanse and renew them the Baptism of the Spirit c. The like we may observe of the Apostles baptizing the Gentiles That it was a bringing them into the house of God where the Feast is to be had into the society of those that acknowledge him come in the flesh and to be the Son of God there to attend the Kings coming to them and taking them into his banqueting Chambers Matth. 22.9 10. And he puts the difference between those that are made meet for the Feast by and in his Servants Ministration and them that are not and accordingly deals with them Indeed it s too low a conceit to think that an external Ordinance should seal an internal spiritual heirship That 's the work of Christ or Christ by the Spirit of promise When men in the Gospel hearing have believed and in attendance to such outward nurture as the external form of the Kingdom affords are brought into and made single for Christ then he seals them with his Spirit of promise and owns them for heirs as the Scripture witnesseth Tit. 3.6.5 Heirship follows his justifying by his grace which is met with and received by faith Rom. 5.1.9 and 1 Cor. 6.11 and then after that follows the Spirits sealing Ephes 1.13 14. Rom. 8.15 16. Indeed there is a double justifying washing and cleansing One Ministerial by men as when a Jew or Pagan turning in to the Doctrine of the Gospel to own it is washed by Baptism and therein ministerially acquitted and cleared from all his former idolatry so that the Church charges it not upon him as to their carriage towards him The other is Gods act when a soul in and through the Gospel throughly and cordially believing
speaks and so some Copies also express it which is not only legitimated to him as is commonly interpreted for so they were each to other before one of them believed when yet its never said of two Infidels that either of them is sanctifiid in the other but also set apart or separated in respect of others to the procreation of an holy seed Ezra 10.2 And yet this is not in her self but in her Husband in regard that he is set apart to act for and be holy too and so in point of procreation to propagate unto God or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies she is so by her Husband he as it were puts a sanctity upon her as to holy use or use to procreate for God As of old the holiness of the Priests unto the Lord as to liberty to eat of the holy things did put a sanctity upon their wives as to that liberty who otherwise perhaps might not have eaten of them being of other Tribes And so it s for the other part The unbelieving Husband in the believing wife else saith he were your children unclean because believers are to be holy unto God in all things and if their children should not be holy to them they would be unclean not fit to live with them or to be admitted into the Congregation of the Lord as of old those that were born of strange women Ezra 10.12.44 Neh. 13.27 And such as the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate Bastards Deut. 10.2 but indeed were such as were born of strange women of another religion As if the Apostle should say If the same unholiness was in the unbelieving wife or husband here to the believing husband or wife as was in the Jewish state in the strange women so that these must be separated and put away from the believers as well as the strange women there from the Jews then is there the same course to be taken with your children as with theirs they may not live with you neither nor be of the Lords Congregation no more then those might Deut. 10.2 but now seeing its otherways your children are holy * Tam ex seminis praerogativae quam ex institutionis discina â—ert de Ani. Now what was the holy seed there but the seed set apart for God the people in his Church and under his Name and more peculiar care There were none that I can find that were called the holy seed by them but such as were admitted or admittable by their branchship to Abraham into the Lords Congregation and thereto appertained Now the children of one parent believing that is owning and professing the Christian faith for to all such those Apostolical rules reached are affirmed to be holy and therefore admittable sure into the Congregation of the Lord. And that this is thence deduceable appears in this That no person is ever in Scripture called holy that is without the bounds of the Church of God but in as much as they are within the bounds of that which is a holy people consecrate unto God they are called holy a holy seed a holy people But many things without may be lawful and persons not of it may be legitimate but holiness is a Church-word generally in the Scriptures that in Rom. 11.16 If the first fruits be holy so is the Lump if the root be holy so are also the branches says this That if Abraham Isaack c. were holy that is set apart by and for God to be a people for his Name so were they that sprung from them and are under their institution while branches till broken off but then they cease to be so and those that are graffed in through the faith of Jesus come in their room and have place amongst the branches participate as much of the vertue and sap of the root for intituling their off-spring to the place of branches and to the holiness of branches as they that are broken off had for themselves and theirs before their breaking off as we noted before otherwise the branches graffed in beside nature should not occupy the place and receive the same sap and juice from the root as the other had and so should not participate with the natural but there should yet be a partition wall to sever the one from the other contrary to the Apostles Doctrine of Christ as come in the flesh yea contrary to the constant course of God in former times for he admitted the stranger Proselytes then graffed in amongst the Jews the same priviledges for their children as they that were of Abraham's seed had so far as they have Church-fellowship Against this that 's said about childrens being holy I find it objected That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies chastity in 1 Thes 4. and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies only legitimate which seems to me to be a strange inference for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence should rather signifie chaste too and if applied to children while but in Infancy no man can doubt of chastity in them at least so as to denominate them unchaste whether their parents marriage was holy or not And if applied to children grown up they may be chaste though born in unholy wedlock or in fornication and they may be unchaste though never so legitimate Beside 2. There is no such cause of such confidence as I see is used in that affirmation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying chastity in that place I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies chaste but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any place of the New Testament but as chastity is included necessarily in sanctity It s thrice used in that Chapter verses 3.4.7 and I am sure its signification is larger then chastity in the seventh for it s exposed to uncleanness in over-reaching or defrauding a brother in any matter And I think that when it s said we are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s better to translate it in holiness then in chastity only we not being called only to and in that particular branch of holiness but in and to holiness in all manner of conversation And holiness including chastity fornication and all abuse of the vessel or body might well be thereunto opposed Surely the Apostle enlarges the use of the body in holiness further then to chastity only as opposed to bodily fornication in Rom. 6.19 Yeild up your members servants to righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto or for holiness which holiness is there opposed to uncleanness and lawlesness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that its nearer the Text to say that holiness there signifies a consecration unto God and to the Government of his holy Spirit to that or in that we are called and so to abstain from fornication as well spiritual as corporal though corporal fornication is also a profaning that that was given up to God as 1 Cor. 6.15 Your bodies are the members of Christ given up to be holy for
God and his heavenly Son Luke 3.3 3. Nor is this birth of water only but of spirit also and he is from Heaven Object 2 But to be born signifies to have a being given and produced that we had not before new principles c. How can a man be said then to be born of water in Baptism Answ Before we come to the Answer it self let these premisses be considered 1. That this speech is figurative not proper and so to be understood in a similitude to natural birth only it being a Metaphor The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends and takes in into its signification the acts of generation conception and birth or bringing forth and so is diversly in divers places translated as in Matth. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which is mentioned in her In 1 John 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is born of God and in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is begotten of of him So that if there be but a tendency to birth by Baptism it s enough to entitle it to his word 3. The whole Birth is not ascribed to Water alone but to Water and Spirit Now then to answer the foresaid Objection I say Answ 1 There is a symbolical or similitudinary yea and something more then similitudinary birth in Baptism for as in every birth taking the word in that large sense before declared there is a Corruptio unius formae productio alterius a passing from one to another form or manner of being So in this Ordinance of Baptism there is 1. A Significant letting go dying to or renouncing all other rights titles or claims to Gods Kingdom as set up in the Ministration of Christ whether from natural-birth from Adam or Abraham or spiritual or symbolical birth by Circumcision and the Ordinances of Moses Though the Kingdom of God be for and is tendred to men as born of Adam or Abraham and the circumcised were the children of it as to right of its tender to them and their duty to receive it yet the Kingdom and the blessings of it by way of receit and enjoyment they could not nor might have abiding but in that condition or under that Ministration to receive the Kingdom they must pass further be born from above that is of water c. be baptized in which was 1. A putting on and being brought into a new kind of being title and claim to the Kingdom of God a putting on Christ as come in the flesh and bringing by his death for all men life righteousness and blessing through the free grace of God unto them For in being baptized into the Name of Christ is a putting on of Jesus Christ Gal. 3.26 27. symbolically professedly and as to obligation to him and to worship God by him Something of the some nature was in Circumcision whence I conceive our Saviour reprehends Nicodemus his gross ignorance and mistake of his meaning saying Art thou a Master in Israel and knowest not these things John 3.10 For in Circumcision there was intimately a renouncing of all claim to the blessing of God by any natural birth of Adam or Abraham or any thing of themselves whence the foreskin of their generation was cut off and an owning or coming in unto a new birth or being namely to have a being in Christ of the seed of Abraham as promised to him and so in the Covenant with Abraham promising blessing to all the families of the earth through him Only that that gave title to the blessing as promised would not suffice to give title to the exhibition of it the being brought into the Covenant and so into Christ as promised served to bring into the Church as under that Ministration of Moses and the blessings suitable thereto but to the Kingdom of God preached and administred by Christ come in the flesh It was needful to be born of water that is to be baptized into him as so come in the flesh c. 2. There also there is some Analogy in Baptism to the customs used upon new-born persons in nature as in Ezek. 16.3 4 5 6. There is a washing of the Infant new-born before it be fit to be educated or nourished amongst persons that are clean So here the party to be baptized by his submission to Christ is made partaker of a new birth or title to the Kingdom and is washed to signifie that Christ forgives sins to the submitter to and believe on him Like as amongst the Jews If any Heathen family submitted to the Jewish Religion formerly they were all beside Circumcision of the males baptized or washed See Ainsw on Gen. 17.12 For being by the submission of the parents to the Law as it were new-born to that Religion they were dealt with as new-born Infants washed c. Yea such a right we find to have been practised amongst the Grecians the Devil imitating sometimes Gods Ordinances that if one had been given out to have been dead and his Funeral solemnized if it was found afterward that he was alive and appeared amongst them again they looked upon him as unclean and abominable not fit to joyn with them civil much less their religious fellowships till according to the Oracle Given at Delphos to one Aristinus whom such a Disaster befel Plut. Quest Rom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were washed and dealt with again as new born babes whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Posti minio nati born again after death but not to turn aside to fables Nec sacris miscere profana ne mulier formosa superne Desinat in pisciem I shall pass that 3. Whereas this birth is not only of water but of water and spirit there is this tendency therein further to the birth of spirit That 1. It brings into the Church and Kingdom of Christ where he as King and Lord dispenseth his Blessing and Spirit And sealeth the dispensation thereof to the baptized in his there according to capacity attending and submitting to him 2. We may presume that there is a concurence of the Spirit with his own Ordinance in part to bless the receiver according to his capacity he not dealing guilfully in the Ordinance of God He having promised where ever he record his Name to meet with us and bless us of what ever age the comer to him be therein Exod. 20.24 with Psal 115.13 In respect of these considerations it may well be called a Washing or Laver of Regeneration as Titus 3.5 And men be said to be born therein Object 3 3. But then Lastly its objected That this will make Baptism as the Ancients said Necessary to salvation So as in Infants or others dying without Baptism must be damned but we know the penitent thâ—ef on the Cross was saved and Cornelius received the Holy Ghost before Baptism I conceive it follows not because Answ 1 1. Christ speaks here of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to be dipped or washed c. as was noted before pag. 4 5. 2. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of any of those actions The Pharisees washing themselves before they eat though it were but their hands is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Except they be baptized they eat not So it is verbatim Mark 7.4 compared with 3.6 Luke 11.38 The Israelites being weted with the Cloud and Sea though into them they were not plunged the Cloud they could not it was above them the Sea they passed through on dry ground and the water stood up as walls on either hand is called their being baptized 1 Cor. 10.1 2. So Heb. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with divers kinds of washings in which I conceive their sprinkling with clean water and the ashes of an heifer alluded to perhaps in Ezek. 36.25 may be included And whereas some say it s to dip Luke 16.24 it s observable 1. That the word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same root it is but not of the same word 2. That 's applyed to a small part of the body and not to the whole body the tip or top of the finger 3. That the construction gives it rather to be thus that he may wet his finger with water for it s not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into water but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may wet in or with water 3. That though it s said Some went down into the water yet it s not said whether the Baptist washt their body there or plunged them over head and ears the word will bear either as was noted before And they went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8.38 may as well be translated unto as into the water the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently so signifying The Holy Ghost then being no more circumstantial in his expressions as whether thrice or but once dipt or plunged and neither at all plunged but only washed and whether all over or but some part not any where tying us to any form I think it somewhat too superstitious to bind to any of those forms and put religion to this or that and say thus and in this form it must be or else it is not Baptism I think dipping or plunging is a very good way and very warrantable * Veteris non aliter quam mersione vel unica vel trina baptizabant Graeca Ecclesia hodie baptizandâ—s meâ—git at climici quod deoumberent baptizati sunt non lavacro integro sed toto corpore aqua perfuso ita baptizabatur novatus ager 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casnub and its probable they were so baptized But I cannot say absolutely it was so and make it a point of faith and of necessity to be practised I conceive the washing with water in whole or in part so it be into the Name of Christ and to disciple them into his faith and doctrine is essentially Baptism for ought that I can see substantially produced against it the rather because such washing hath that name put upon it when not used in that way and to that end as was shewed before therefore such a washing to this end viz. into the Name of Christ c. is very capable of the Name of his Baptism or Baptism unto him for its the use or end of the application of water that is rather to be respected in this Ordinance then the outward form of applying it there being nothing in all the Scripture by way of prescription or tye in it 4. But what if the Holy Ghost himself do give us an interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and declare unto us by what manner of action on the party baptized the thing therein signified is performed shall not that weigh more with us then all the authority of the Masters of the Greek tongues and all the variety of significations that they put upon the word amongst whom we find difference enough Me thinks I hear all parties agreeing to it that if we can find an interpretation of that word of his giving they will listen to it because he is an Authour beyond all exception and knew his meaning in his own words better then Scapula Budaeus Hesichius Stephanus Casaubon Zepperus Beza or any other whatsoever But may some say Where shall we find him giving its interpretation I answer If we diligently compare the Scriptures we shall easily find it To this purpose then let us compare the promises made by our Lord Jesus Christ or predictions concerning his baptizing and the performance thereof by him and sure that Act that he used in performing is a good Interpretation of his meaning in predicting and promising it Well then let us look into Matth. 3.11 and see there what John the Baptist says I indeed says he baptize you with water to repentance but there comes one after me mightier then I he shall baptize you with the Holy Ghost and fire See also Acts 1.5 John indeed baptized with water but ye shall be baptized with the Holy Ghost not many dayes hence Now the question is about the manner of act signified in this word Baptize whether it be accomplished by dipping plunging the party baptized into the matter of Baptism or that wherewith he is baptized or whether it be performed by sprinkling that upon him or by what other action Now compare with these fore-mentioned Scriptures those passages in which this baptizing promised was accomplished and they will clearly unfold unto us by what kind of action the signification of that word Baptize is answered And first let that be minded that this promise of Christ to baptize his Apostles and Disciples with the Holy Ghost was performed on the Day of Pentecost that soon after followed as all Interpreters grant and is sufficiently clear by comparing this first of the Acts with the next following Chapter Where we have the accomplishment of this promise spoken to by the Apostle Peter first in the Prophet Joel's words and afterwards in his own in the Prophet Joels Chap. 2. ver 16 17. This saith he there is that that was spoken of by the Prophet Joel And it shall be in the last days saith God that I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophecy c. In his own ver 33. This Jesus being at the right hand of God exalted and having received the promise of the Holy Ghost hath shed or poured forth this that ye now see and hear What more evident then that the Holy Ghost himself here gives this action of pouring forth the thing wherewith the party is baptized upon the said person as the signification and interpretation of the word Baptize That which is called baptizing in the promise being in the performance both in the Prophet and by the