their Repentance this end and use likewise is better answered in mens Baptism who do repent then in Infants who do not 1. Because men who have begun to repent are in a good capacity to receive confirmation and establishment in their hope and confidence of receiving remission of sins from God upon their Repentance and consolation thereby whereas Infants whilest such are altogether uncapable of any such thing in respect whereof this end is made frustrate when Baptism is given to them 2. Because there is a greater appearance both of the wisdom and goodness of God in vouchsafing and applying such a means as Baptism is to strengthen mens Faith in his promise of remission of sins upon their Repentance unto such who 1. Have need of this confirmation and 2. Are capable of receiving it then there is in that application of it which is made to Infants who neither have need of it nor yet are capable of receiving it 4. If it be called the Baptism of Repentance for remission of sins because the persons who are baptized do thereby profess and declare unto the world that they look for remission of their sins from God upon their Repentance yet this end also is better answered in mens Baptism then in Infants because men are capable of making such a profession and declaration of themselves to the world in and by their Baptism when as Infants are altogether uncapable of doing any such thing 5. If it be called the Baptism of Repentance c. because it seals and confirms the Covenant or Promises of God made to men touching the remission of their sins upon their Repentance yet this end and use also is attained upon far better terms in the Administration of Baptism to Believers and to men of understanding then it is or can be when administred to Infants who have neither For if this end and use should be the reason of this denomination of Baptism yet this must be supposed That the intent of God in making Baptism a Seal of his Covenant and Promise is not to make his Covenant more sure in it self but to give it thereby a more sure stable and unquestionable Being in the minds and apprehensions of men and if so this end cannot be attained in Infants by their Baptism because they want the use and exercise of their reason judgment and understanding without which the Articles and terms of Gods Covenant will never take place or have a Being in the minds of any by way of belief 3. Another end of Baptism seems to be this viz. That such who are baptized might thereby signifie their acceptance of and consent unto the terms of the Gospel or Covenant of Grace For the Covenant of God with men does consist of certain Articles to be observed and kept by each party covenanting as Covenants amongst men generally do And as amongst men the parties covenanting are wont to signifie their mutual consent to their respective Articles by some solemn act of theirs in the presence of witnesses as by signing sealing delivering c. So God in the Covenant between him and men will have something like unto this done by men publiquely to signifie their consent to the terms of it as well as what is done by him to declare his readiness to do and perform what he hath undertaken on his part Now Faith in Christ and an obediential subjection to all his Laws and Precepts being the condition of this Covenant on mans part at what time soever he enters into Covenant with God and undertakes the performance of the condition he is to sign and seal the same in the presence of witnesses by that solemn act of his in being baptized In this respect especially I conceive it is that Baptism is called the Baptism of Repentance for the remission of sins Mark 1.4 Luk. 3.3 because men are to take up that Ordinance upon their first beginning to repent in order to the remission of their sins For like reason I suppose it is called the washing of regeneration Tit. 3.5 because men upon their being born again are to be baptized according to what was practised in the Apostles times Hence it is likewise as may well be conceived that mens being born of water and of the Spirit Joh. 3.5 the washing of regeneration and renewing of the Holy Ghost Tit. 3.5 are joyned together not because the Spirit works Regeneration in and by Baptism if we respect the beginning of it but because the work of Regeneration by the Spirit and the Baptism of water which is declarative thereof are neerly conjoyned in respect of time if he who is regenerate by the Spirit do but what becomes him And now why tarryest thou arise and be baptized Acts 22.16 And was baptized he and all his straightway Acts 16.33 Finally Beleeving and being baptized are conjoyned as relative to Salvation Mark 16.16 and Baptism hath its rank place or standing in Scripture next after Faith Heb. 6.1 2. Eph. 4.5 Mark 16.16 because it was one of the first fruits of Faith by which they gave account to the world that they did believe indeed and was doubtless esteemed a proof of Faith and without which they were not reckoned Disciples of Christ notwithstanding any other overtures that ways made That both Repentance and the declaration of it by Baptism is required on mans part to interess him in remission of sins and sanctification of the Spirit the things covenanted or promised on Gods part is too evident to be denyed by any but those that will not see from Acts 2.38 39. Repent and be baptized every one of you in the Name of the Lord Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost For the Promise is to you and to your children and to all that are afar off even as many as the Lord our God shall call And that God did not intend this way only for those to whom these words were then spoken or for the men and women of that generation onely but that it was to be his standing method through all generations appears in that the Apostle saith that the Promise to wit of remission of sins and gift of the Spirit which was made on condition of Repentance and Baptism was made not onely to them then and their children but to those that were further remote to those afar off even to all whom the Lord our God shall call And if this be one end and use of Baptism as you see for persons thereby to enter their publique assent and consent unto the terms of the Gospel upon their cordial embracing of it then the Baptism of Infants is voyded as to this use also in as much as they are uncapable of exerting any act of heart or mind by way of assent or consent to the terms of the Gospel or to signifie any such thing by a voluntary submission to Baptism 4. Another excellent effect and use of Baptism is thereby to justifie God
Infants Circumcision 3. Another thing by which it may appear that infant-Infant-Baptism is not agreeable to the Gospel-Ministration is in that it differs from it in this property of it viz. as it is a Ministration of the Spirit for so it 's called 2 Cor. 3.6 It 's the Ministration of the Spirit in two respects 1. Because in and by this Ministration the Spirit is given unto men Galat. 3.2 5. 2. Because the worship and service which God receives from men under it is or ought to be more spiritual then that was under the Law in both which respects infant-Infant-Baptism will be found disagreeable to it 1. That Baptism as an Ordinance of the New Testament and part of the Gospel Ministration when duly administred and received does contribute towards their receiving of the Spirit in respect of a greater presence and operation thereof then till then ordinarily hath been enjoyed by them who are thus baptized may appear from the promise of God made in that behalf Acts 2.38 Then Peter said unto them Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost c. And that this was not particular and peculiar to those persons unto whom Peter then spake these words but that the same promise is made to all in all ages that shall repent and be baptized is evident by that which follows in the next Verse whereby the Apostle doth assure them of the remission of their sins and their reception of the Holy Ghost in case they did repent and were baptized upon this ground because the promise of God to wit upon the terms before mentioned was made to them and to their children and not to them only but also to those afar off viz. in respect of nation and generation even as many of them or their children or others afar off as whom the Lord our God should so call viz. by Repentance and Baptism And it is very like that it is because of that proximity or neerness of relation that is between this Ordinance of Baptism by water and this Baptism of the Spirit that mens being born of water and of the Spirit Joh. 3.5 and the washing of Regeneration and renewing of the Holy Ghost are coupled together in Scripture Tit. 3.5 1 Cor. 6.11 And it is not unlike neither but that the Spirits descending upon Christ immediately upon his being baptized Mat. 3.16 might have this instruction in it to teach all those that should regularly be baptized with water as he was to expect a greater measure and presence of the Spirit then before had been vouchsafed to them But now that it is not reasonable to expect that any such effect should be produced by Infants being baptized is evident upon this ground because the gift of the Spirit is still made in Scripture to follow the act of mens beleving the Gospel of which act Infants are uncapable Joh. 7.39 Acts 15.7 8. 19.2 Gal. 3.14 Ephes 1.13 And therefore when I affirm as before That the gift of the Spirit or some greater measure of the Spirit is promised upon Baptism duly received I would not be understood as if I meant that this promise is made to any meerly and barely upon their being baptized but to their Baptism in conjunction with their believing and repenting for so it is in the forecited place Acts 2.38 Repent and be baptized c. and ye shall receive the gift of the Holy Ghost The promise of the Spirit is not made either to Repentance or Baptism singly but to both in conjunction So that although Baptism be to be received with an eye to the promise of the Spirit and under an expectation of a greater presence thereof yet by such only who are under that qualification of believing for where things are promised upon several conditions or upon condition of several things in conjunction it is not the performance of one of those conditions alone that can put a man into a due and well-grounded expectation of the promise That Infants are in no present or actual capacity of believing whil'st such is evident upon this ground because they have not the use and exercise of understanding knowledg or reason without which none can actually believe For faith supposes an actual knowledg in him who does believe of these two things 1. A notion or knowledg of the thing matter record or testimony to be believed and 2. A notion or knowledg of him who is to be believed or who is the Author of that doctrine or saying which is the subject matter of Faith as namely That he is such an one as may be credited in what he says These things are clear from these and the like Scriptures Romans 10.14 17. Joh. 9 3 6. Psal 9.10 2 Tim. 1.12 That Infants have no such knowledg as to make any Judgment upon either person or thing to be believed as touching either the goodness or badness of the one or the probability or improbability of the other appears Deut. 1.39 Your little ones which ye said should be a prey and your children which in that day had no knowledg between good and evil they shall go in c. Isai 7.16 Jonah 4.11 If Infants then be in no present capacity to believe and without believing in no capacity to receive the Spirit it follows That Infants whilest such are in no due capacity of receiving Baptism in order to their receiving the Spirit and consequently that Baptism administred to them is disagreeable to the Gospel-Ministration as it is the Ministration of the Spirit where as the Baptism of Believers is most commodiously suitable thereunto Nor can it reasonably be supposed here that such a notion as this will salve this fore viz. That Baptism may be received by Infants in order to their receiving the Spirit when they come to believe and so their Baptism be agreeable to the Gospel-Ministration as it is a Ministration of the Spirit notwithstanding it be received in Infancy Because Baptism hath no influence this way as it is a work done in which respect only Infants are capable of it but as it is done submitted to and taken up out of faith and in obedience to God as hath been already proved before in part and will be further confirmed afterwards 2. infant-Infant-Baptism is disagreeable to the Gospel-Ministration as it is the Ministration of the Spirit in this respect also viz. as it requires all Worshippers in all acts of worship in all the Ordinances of this Ministration to worship God in Spirit with the mind in faith and fear of the Lord. That these are the terms of the Gospel-Ministration appears from Job 4.23 24. with other places cited formerly upon somewhat like occasion upon which account I may spare further insisting on them here He that makes use of a Gospel-Ordinance and does not discern in some measure the nature tendency and import of it contracts sin and guilt to
as following thereupon as distinctly described And 3. The laying on of Pauls hands and their receiving of the Holy Ghost thereupon as distinctly and differentially described as either of the former The article AND which stands between the Description of their Baptism and reception of the Holy Ghost upon the imposit on of hands being a Note here not of identity or sameness of things but of transition or passing from one thing to another or else of copulation of things really distinct but yet relative 2. This is further discernable by a collation of this passage of Scripture with others where we have the same actions in the same order described as Acts 8.16 17. where speaking of the Holy Ghost the holy Historian saith That he was fallen upon none of them to wit the believing Samaritans onely they were baptized in the Name of the Lord Jesus then laid they their hands on them and they received the Holy Ghost Whence it plainly appears that the Disciples were baptized in the Name of the Lord Jesus before they received the Holy Ghost and that they did receive the Holy Ghost after their Baptism upon those prayers that were made for them hands laid on them for that end so that these were not one but two distinct actions Just so in the place under discussion though they were baptized in the Name of the Lord Jesus yet we do not find that they received the Holy Ghost till imposition of hands was super-added thereunto 2. Whereas it is further alledged by Calvin that it is no new thing to express the gift of the visible graces of the Spirit by the name of Baptism though this is indeed true in such a sence as the Scriptures to which he refers intend it yet I do believe it is a new thing and not to be found in Scripture to express the effusion of the Spirit as divided from Baptism by water under the description of being baptized in the Name of the Lord Jesus the form here used in the Text under debate For both those places produced Acts 1.5 and 11.16 speak of the Fathers or Christs own immediate act of conferring the Spirit whereas to baptize in the Name of the Lord Jesus plainly and directly notes the Agency or Ministry of man managed in the Name of Christ the one is the Baptism of Christ ministred by himself the other is the Baptism of Christ ministred by man in his Name And so Master Calvin himself at another turn will tell you that When John said I indeed baptize with water but Christ when he shall come shall baptize with the Holy Ghost and with fire he meant not to put difference between the one Baptism and the other but he compares his own person with the Person of Christ saying that himself was a Minister of water but that Christ was the Giver of the Holy Ghost Instit Lib. 4. Cap. 15.5.8 And the baptizing in the Name of the Lord Jesus and the pouring out of the Spirit are not the same individual thing but are clearly differenced and distinguished in respect of time order and action as I noted in part before from Acts 8.16 17. a place in this respect parallel with this in hand So that still you will find that to baptize in the Name of the Lord Jesus signifies such a Baptism as is not without water But some others not liking so well this construction of the words though they be of the same mind as to the impugning of that literall sence of them which I have imbraced have thought of another way to evade this and that is by understanding these words They were baptized in the Name of the Lord Jesus as the words of Paul recited by Luke declaring the Baptism of these Disciples by Iohn to be the consequent of Johns preaching to them and not the words of Luke as recording their Baptism as consequential to Pauls preaching to them and so the sence they make to be this That these Disciples when they heard John in his preaching say to them that they should believe on him that was to come after him to wit Christ Jesus then they were baptized in the Name of the Lord Jesus by Iohn See the late Annotators upon the place for this But that neither this is the true intent and genuine sence of the words I strongly incl ne to believe upon these grounds 1. Because this Interpretation overthrowes the Grammatical sence of the words and renders them void of Common sence For it is evident that what Paul is here brought in speaking he spake it to these Disciples themselves for here is no mention of any other persons but Paul and them Now then what ever words were spoken by Paul to them must run in the second Person if you will suppose Paul to speak common sence whereas these words They were baptized in the Name of the Lord Iesus are spoken in the third Person and therefore cannot be the words of Paul to them but of Luke concerning them For if Paul would have declared such a thing to the Disciples as that they were baptized in the Name of the Lord Jesus upon the hearing of Iohn then his words should have run thus When you heard this you were baptized c. and not as now we have them When they heard this they were baptized c. Besides how uncouth and harsh is it to make the people whom Iohn taught and baptized and those twelve Disciples to be the same persons and to conceive that Paul should tell them what Iohn said to the people when all the while he meant themselves both which you must suppose if you take the words in that sence which I oppose because then the people in the fourth verse unto whom Iohn spake and those in the fifth verse which are said to have heard and to have been baptized must be the same persons and consequently both of them these twelve men because as the Pronouns they and they in the fourth and fifth verse upon that supposition that both are Pauls words cannot be understood but of the same persons so also the same Pronouns they and they which relate both to the persons baptized ver 5. and to the twelve that prophesied after Paul had laid his hands on them vers 6. are undoubtedly meant of the same persons likewise And therefore that interpretation now under examination which runs us upon such rocks of absurdity and into such Solecisms of speaking as these must be rejected and consequently these words When they heard this they were baptized in the Name of the Lord Iesus must be taken as the words of Luke and not of Paul importing the Baptism of these Disciples upon the hearing of Paul and not of Iohn 2. That these words They were baptized in the Name of the Lord Iesus are not a Description of Iohns Baptism administred to these Disciples but of that Baptism which they received upon Pauls Preaching we have this reason further to conceive because it no
For we shall find that not the baptizing of men into the expectation of Christ to come had the promise of the Spirit but the baptizing of them into the faith and acknowledgment of Christ come and of Iesus to be that Christ and so consequently that Iohns Baptism had no such promise annext to it as Christ's Baptism had on this behalf 1. That Iohns Baptism had no such promise of the Spirit appears by his own acknowledgment and assertion in which he makes this very difference between his own Baptism and the Baptism of Christ viz. that his was but a Baptism of water unto repentance but that he which should come after him should baptize with the Holy Ghost Matth. 3.11 Nay Mark hath it thus which is somewhat fuller I indeed have baptized you with water but he shall baptize you with the Holy Ghost Mark 1.8 His manner of speaking seems to import as if he intended hereby to beat them off from any expectation of the Spirit upon the account of his Baptism now they had received it and to put them upon the expectation thereof from and by the Baptism of Christ when he should come 2. The Apostle Peter accompanied with the rest of the Apostles herein addressing himself to that great multitude that heard him preach at Ierusalem advises them in order to their reception of the Holy Ghost to repent and to be baptized and that every one of them in the Name of the Lord Iesus Acts 2.38 Consider now who these were to whom he gives this advice And we shall find that it was the multitude as they are called ver 6. that came together flocking doubtless from all parts of the City upon occasion of that miraculous wonder of fiery cloven tongues siting upon the Apostles and of their speaking with strange tongues when this was noised abroad as there it is said And can any man imagine that when as but about four years before this the Inhabitants of this City generally went out to be baptized of Iohn and now as generally came together to hear and see this wonder that yet none of them that now came together should be of that number that had been baptized by Iohn Surely such a thing will not be any mans thought or if it shall yet will not be believed amongst considering men And yet even these notwithstanding their having been baptized by John are directed and exhorted now afresh to repent and be baptized and that EVERY ONE of them in the Name of the Lord Jesus for remission of sins and are thereupon assured that they shall receive the gift of the Holy Ghost Their being baptized then in the Name of the Lord Jesus was necessary to render them meet to receive the Holy Ghost notwithstanding their former Baptism by Iohn 3. If things be well weighed I conceive it will be found that these twelve Disciples at Ephesus were baptized again though they had been baptized formerly unto Johns Baptism upon this very account especially and in order to this very thing viz. their receiving the Holy Ghost For 1. The manner form and import of Pauls questions or demands to them and their answers to him do imply that as it was common for the Spirit to be given upon the reception of Christs Baptism so also that it was not wont to be given upon the administration of Johns For when Paul queries Whether they had received the Holy Ghost since they had believed ver 2. And so when he again demands upon their declaring they had not Vnto what then they had been baptized it plainly implies that Paul did verily expect that they should have received the Holy Ghost upon their being baptized until he was informed that they had been baptized only unto Johns Baptism And not onely so but that question of his Vnto what then were ye baptized since ye have not received the Holy Ghost does also imply that Paul very well knew that there was a Baptism which was not accompanied with the giving of the Spirit and therefore the end of his question was to know Unto which Baptism they had been baptized and upon their resolution of the Case shewing that they had been baptized only unto Johns Baptism the true reason was discovered why they had not received the Holy Chost as being that which did not use to follow upon Johns Baptism the which appears hereby in that they knew Johns Baptism and the manner of it they themselves being baptized thereunto and yet they had not so much as heard that there was a Holy Ghost to wit extant in the world upon any such terms as Pauls question unto them did import of which surely they could not have been ignorant if the Holy Ghost had been wont to be vouchsafed unto men without any other Baptism save that of Iohn 2. That their re-baptizing or their being baptized in the Name of the Lord Jesus mentioned in ver 5. of Acts 19 was in direct order to their receiving the Holy Ghost the thing first in question between Paul and them may easily be gathered from the connexion that is b tween the 5. and 6. verses and the matters therein related For that their being baptized as set forth ver 5. and their receiving the Holy Ghost ver 6. were neerly related the later having a dependance on the former the Conjunction copulative AND which knits both matters together shews For so the words run When they heard this they were baptized in the Name of the Lord Iesus AND when i.e. when this was done AND when Paul had laid his hands on them which imports as much I conceive as if he had said AND when also Paul had laid his hands on them the Holy Ghost came on them i.e. then or thereupon the Holy Ghost came on them So that their receiving of the Holy Ghost relates both to their being baptized in the Name of the Lord Jesus and to the imposition of Pauls hands both which in their due order did prepare and dispose them for that reception To conclude this therefore if then men were to be baptized in the Name of the Lord Jesus when they came to believe in him in order to their receiving the Spirit of God though they had been before baptized by Iohn then surely have they need to be baptized for the same end who come to the acknowledgment of the truth though they have been baptized as men call baptizing in their infancy because such their Infant-Baptism as hath been formerly evinced doth not operate towards their receiving of the Holy Ghost as true Gospel Baptism will do Come we now more briefly unto a second reason why it is not safe for any to satisfie themselves with that Baptism which they received in their Infancy the irregularity of it supposed and that is because it is none of Gods Baptism i. e. it is none of his ordaining but is the device of mans own heart As it is said of that Feast which Ieroboam ordained though in other
the Apostle cautions the believing Romans to note and avoid such as cause divisions and offences contrary to the Doctrine of Christ Rom. 16.17 And again Who so transgresseth and abideth not in the Doctrine of Christ hath not God 2 John 9. Though I will not say that every transgression of the Doctrine of Christ riseth so high in the evil effect and consequence of it as the evils mentioned in these Scriptures amount unto nor in particular that transgression of which we now speak unless after conviction pertinaciously persisted in yet the least that we can say even of the lesser transgressions in this kind is that they have atendency in them hereunto proportionable to the nature and delinquency of them Baptism then being as we see one of the Doctrines of Christ and one of his Commissional Injunctions what peace can any man have whose heart stands in aw of the Word as Davids did Psal 119.116 that shall live in the transgression hereof and disobedience hereunto 3. Baptism is therefore necessary because it is relative to the salvation of men Those in Acts 2.37 being smitten with the sense of their sin and misery upon the preaching of Peter and crying out Men and brethren what shall we do viz. to be saved as Acts 16.30 it cannot reasonably be thought that the Apostle being now full of the Holy Ghost by the newly received power whereof he then spake would direct them to the belief or practise of any thing but that which should be very requisit to their Salvation the thing about which they with such earnestness enquire and yet we see the very first thing he directs them to in answer to their demand is to repent and to be baptized every one of them in the Name of the Lord Jesus for the remission of sins ver 38. By which we gather that Baptism as well as repentance is one of the requisites to remission of sins and so unto salvation It is the saying of Christ the faithful and true Witness that Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God John 3.5 By a mans being born of water Interpreters understand his being baptized of water as by his being born of the Spirit his regeneration See the late Annotations upon the place Those that are pleased to say that too great a Stress is laid upon Baptism by the Abetters of it and thereupon blame them for urging and pressing it as a thing so necessary as sometimes they do may be turned over unto Jesus Christ for an answer to their exception for indeed they do not so much blame the Servants as the Master himself upon the account of whose Doctrine they so press this practise So that each of them in this case may truly say to their Lord and Saviour The rebukes of them that rebuked me are fallen upon thee For none I presume ever laid a greater Stress upon Baptism then Christ here does in saying Except a man be born of water i. e. be baptized and of the Spirit he cannot enter into the Kingdom of God Another of the Oracles of Jesus Christ to the same effect is Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned Where we see our Saviour joyns baptism with faith as requisite to salvation and what Christ in this hath joyned together who is he that dares put asunder If any shall think that Baptism is left out in the opposite member here he not saying he that believeth not and is not baptized shall be damned but only he that believeth not shall be damned on purpose to indulge persons in the hope of salvation who do believe though they be not baptized let such rather judge with themselves that baptism being so expresly joyned with faith in the former part of the verse as that upon which the promise of salvation is made by Christ to depend as it is it was less necessary to mention the want or neglect thereof with unbelief on the contrary as that unto which damnation is threatned because frequently in Scripture dialect where things are succinctly delivered the Affirmative supposes the Negative And where Christ makes the assurance of salvation to depend upon faith and baptism joyntly as here certainly it will be no mans wisdom but extream folly to venture his salvation upon the one without the other upon the account of the afore-suggested presumption The Apostle Peter likewise speaking of that salvation which was vouchsafed those in Noah's Ark saith The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God c. 1 Pet. 3.21 The Negative here is not exclusive but interpretative i.e. when he sayes Not the putting away of the filth of the flesh h s meaning is not that the outward washing or baptism doth not at all contribute towards salvation which is the effect here mentioned for that were to render water-baptism wholly needless an interpretation which would fall foul on other Scriptures which speak the contrary But his saying Not the putting away of the filth of the flesh c. is to be understood as if the Apostle had said Not by that only or not so much by that but by the inward washing also and by the answer of a good conscience in Conjunction with the outward act It is a like form of speech with that of Paul 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel meaning that he was not sent so much to baptize as to preach the Gospel for otherwise he was sent to bapt ze as well as preach and accordingly he did baptize as there he himself acknowledgeth ver 14.16 And therefore that which the Apostle speaks concerning the man and the woman in another case is true concerning the outward and inward baptism in this Neither is the man without the woman neither the woman without the man in the Lord 1 Cor. 11.11 So neither is the outward washing without the inward nor the inward without the outward in the Lord that is by his appointment and in order to the Salvation of men If baptism then be a like figure or that which holds an Analogical Proportion with the Ark in point of salvation we may then easily guess how necess ry baptism is to salvation For if we follow the Apostles figure it w ll teach us That as it was necessary for those that would escape drowning in that Deluge of waters to enter into the Ark which was Gods appointed instrument of that salvation so is it necessary for those that would escape the perdition of the ungodly and unbelieving world to be baptized as being a means ordained by God for such an end likewise If then once to be baptized be a duty enjoyned every Disciple of Jesus Christ or such as profess belief in his Name as in the first
particular and a Doctrine of Christ to be imbraced and followed as in the second and a thing which so much concerns their salvation as in the third particular hath been set forth then how comes any mans long neglect of his duty and of this Doctrine of Christ and of this means of his salvation totally to exempt him therefrom Does a mans doing his duty in other things priviledge him in the neglect of this Or hath any mans long continuance in the profession of the Gospel made that which was his duty long since to have done cease to be his duty now at all when as he hath neither already discharged it nor wants opportunity yet to do it Doubtless all such imaginations are but vain thoughts Upon occasion of that which hath been said whereby the salvation of men seems much concerned in the due use of Baptism it is like a question will arise in the minds of some whether I make Baptism a condition of salvation or a thing necessary thereunto Since so to do is looked upon as a most importune notion and conceit in as much as it is thought a most uncharitable censuring of many thousands godly persons that have died and yet were not baptized with other then their Infant-baptism as likewise of many thousands now living who cannot be perswaded that it is their duty For answer to this question 1. I desire to make Baptism nothing else then what the Scripture makes it nor to put more necessity upon it then what the Scripture hath put upon it an account whereof I have in part given and therefore shall refer those that desire satisfaction in this particular to the word of God to consider what that makes it how far necessary and how far not Only in reviewing those Scriptures which have been produced hereabout I shall desire that it may seriously be considered by those that think Baptism superfluous where the Gospel is commonly professed or at least amongst such persons that have long engaged in a consciencious profession thereof as likewise by those that make light of it looking upon it either as a thing indifferent or else that which is but little more I say I would have it considered by such whether it would be handsom or any whit like consciencious Interpretors or such that fear to diminish ought from the word of God to put such like constructions upon the Scriptures which such an opinion concerning Baptism in reference to such professors does suppose and which I shall here point at John 3.5 Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God i.e. according to their opinion a man may enter into the Kingdom of God that is born of the Spirit though he be not born of water Again He that believeth and is baptized shall be saved Mark 16 16. that is the foresaid opinion being Judg he that believeth shall be saved whether he be baptized or no. So again when the Scripture saith Repent and be baptized in the Name of the Lord Jesus for remission of sins Acts 2.38 that is if the opinion aforesaid do not erre repent and ye shall have the remission of sins whether ever you be baptized in the Name of the Lord Jesus or no. For either this mangling of the sacred word of Jesus Christ must pass for a currant interpretation of these Scriptures or else Baptism must be necessary in relation to the salvation of those that will expect salvation in Gods way and upon his terms whether they be such as have long since entred upon the Christian profession or whether such who are yet to begin it This must be so unless we will suppose that God had one method and way of saving men in those times in which these Scriptures were first given out and delivered to the world and another way now which if any man hath a mind to suppose let it be at his own peril for my part I look for salvation in the ancient Gospel way and upon no other terms For if not one jot or tittle of the Law shall fail till Heaven and Earth pass away which I am sure is not yet Matth. 5.18 much less shall any of the Gospel For if the word spoken by Angels as the Law was was stedfast c. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord himself and afterwards was confirmed by those that heard him Heb. 2.2 3. The word of the Lord endureth for ever and this is the word which by the Gospel is preached unto you 1 Pet. 1.25 Therefore adde not thou to his word lest he reprove thee and thou be found a lyar Pro. 30.6 nor take away therefrom lest God take away thy part out of the Book of life Rev. 22.19 2. As for those otherwise godly persons that are said to have lived and died un-baptized unless you will suppose what they received in their infancy to be Baptism I am far from judging them as touching their eternal estate if this sin of omission of theirs proceeded from ignorance and mistake as I believe it did as I would not judge those who lived and died in Episcopal and other Popish superstitions whilest otherwise truly conscientious and men fearing God Not doubting but that the most merciful God winked at the dayes of that ignorance and did consider the great disadvantages they were under as coming lately out of that thick darkness of Popish Apostacy and Superstition and so did accept them finding their hearts upright in the main according to that light they had and not according to that they had not Yet thirdly for those persons fearing God whether considered as already dead or as yet living that were in their times or that yet remain non-obedient not to say disobedient to this part of the Gospel upon occasion of some erronious notion or opinion by which they have been perswaded that they have done their duty in refusing Baptism upon the terms in which I plead it when they have done the contrary though I will not say their salvation was or is desperately hazarded hereby yet I do believe it to be much prejudiced hereby For to what degree Baptism when duly used doth by the institutive will and appointment of God contribute towards the salvation of men the contributions whereof are doubtless very considerable this wayes to the same degree must they suffer prejudice loss and disadvantage in their salvation who by any erronious opinion about Baptism do wholly deprive themselves of it as they do who refuse the Baptism of Gods making upon a conceit they have it already when as indeed they have nothing less If any mans work burn he shall suffer loss 1 Cor. 3.15 The Apostle Peter speaking of an abundant entrance that shall be ministred to some into the everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1.11 viz. to such as have quit themselves upon excellent terms of
Jews stumbled at Christ himself when they saw the lowness of his condition in the world this likewise caused them to prefer works before faith as to their justification This was the stone at which Naaman the Syrian began to stumble when he was commanded to wash seven times in Jorden for the clensing of his leprosie supposing that to be an unlikely thing to produce that effect I had thought saith he concerning Elisha that surely he would have come out me and have stood and called on the Name of the Lord his God and have struck his hand over the place are not Abana and Pharper rivers of Damascus better then all the waters in Israel c. 2 King 5.11 12. And indeed I much fear that the feet of many who other-wayes are godly and wise are taken in this very snare of under-valuing and disesteeming the Ordinance of Baptism because it is a thing which according to outward appearance is despicable and promiseth so little For from what else can those dimunitive expressions of some concerning it proceed who say that if it be a duty for Christians not to baptize their children and to be baptized themselves yet it is one of the least of duties among ten thousand And as it was from that low esteem which Naaman had of his washing in Jorden seven times and the improbability of it in his eye to effect his clensing that made him to say Are not Abana and Pharpar rivers of Damascus better then the waters of Israels So doubtless is it from the like low esteem which they have of this Ordinance of Christ that some conceive that the other parts of the Christian profession are likelier to produce the effects assigned to Baptism then Baptism it self is But as many times great weights do hang on small wyers so the wisdom of God hath put much as to the good of men in those very things which many times seem least in the eyes of men that the excellency of the treasure and benefit may so much the more manifestly be known to be of God by how much the vessel is earththy and weak in which it is brought And wherefore have I thus inlarged but to shew that Baptism by water however by mens mis-representation of the matter to themselves it seems to be numbred among the least of the Commands of God or rather excluded their number as to the professors of these dayes yet being enjoyned by the same Lord in the same Gospel in order to the salvation of men as well as repentance from dead works and faith towards God and that God doth no more exempt or priviledge any man from the one then he does from the other by any word of his or does any whit more ascertain his salvation in the neglect of the one then he does in the neglect of the other that therefore it is of mans weakness and vanity and not from any wisdom received from God to make such an election and reprobation among the Doctrines of Christ as some do who while they account the one absolutely necessary to salvation yet do in the mean while with another eye look upon the other as indifferent needless and superfluous as touching any such need which the salvation of men hath thereof yea judging them deeply culpable almost as much as they who said Except ye be circumcised ye cannot be saved that urge the practise of Baptism as necessary to salvation though in the doing thereof they put no other necessity upon it then what the Scripture hath put 2. As there is one common end of believing repenting Baptism growing in grace and persevering to the end which is salvation so there are subordinately several different ends of Baptism it self and there is also a gradual accession to those ends in both which respects Baptism is necessary in persons otherwise of the largest growth in religion For though it should be granted for arguments sake that some of the ends of Baptism may be prevented by a long continued course of profession preceding it yet that any should affirm that all the ends of Baptism are anticipitated by such a profession me thinks is strange For 1. Baptism in the use influence and operation of it runs parallel with a mans life and dayes so that though the act be transient yet the Spirit or obliging power of that act is or ought to be permanent and lasting For what ever a man by his baptism does ingage himself to this baptismal engagement of his if the intent of it be observed hath an influence upon him all his dayes to walk answerable to it And so we shall find the Apostle teaching the believing Romans to improve their Baptism which they had received long before unto their then present mortification and sanctification answerable to the true intent of it Rom. 6.2 3 4 5. As a wife ought all her dayes to remember and keep that engagement of fidelity to her husband into which she entred the day of her marriage so ought a Christian to make it his continual work and daily business to answer fulfil and make good that engagement of subjection and fidelity to Christ Jesus into which he entred at the time of his Baptism So that this then running parallel with a Christians profession influencing and acting the same it cannot possibly be prevented by such a profession 2. One end of Baptism is to confirm strengthen and increase in men that which in some good measure they had before they were baptized Men either do or ought to believe before they are baptized as hath been already shewed and yet they are to be baptized for the bettering and confirmation of that faith of theirs notwithstanding So men have some presence and operation of the Spirit before Baptism in as much as they are enabled to believe before For no man can say that Jesus is the Lord as they do that believe before Baptism but by the Holy Ghost 1 Cor. 12.3 And yet Baptism is to be received for this end among others viz. that they may receive the Holy Ghost i. e. a greater measure and presence of the Spirit then before they had Acts 2.38 39. Now then unless that any professors can come forth and say that they have so much faith and so much of the Spirit that they need no more I cannot understand how their profession though otherwise never so substantial and real can carry them above their need of Baptism Certainly they have outstript Paul either in proficiency or in opinion of their own worth who can say they have attained to wit perfection of degrees Not as though I had already attained either were already perfect sayes Paul Philip. 3.12 Now that Baptism ought to be received in relation to some of its ends though others of them should be prevented by some precedanious work of grace or gift of God will appear 1. From the example of our Saviours Baptism who though he had no need of baptism in respect of some of those
the profession of Faith or the acknowledgment of Christ as that which doth declare who are the children of God then this saying of his that because they had been baptized into Christ that therefore they had put on Christ was a good reason or proof of their being known to be the children of God by their acknowledgment of Christ because by their putting on of Christ in Baptism and clothing themselves with his Name they did declare whose children they were and who it was they worshipped and resolved to serve and from whom they expected remission of sin and the Salvation of their Souls For so to be baptized into Christ what is it else but to be baptized into the belief profession and service of Christ and to resign up ones self to be his If ye be Christs says he Vers 29. as he supposes them to be upon that very account of their being baptized into him as will appear if you compare v. 27 28 29. together If ye be Christs then are ye Abrahams seed and heirs according to promise The upshot or result then of this piece of the Apostles discourse is That persons by Baptism do make such a profession of Christ as by which they are characterized to be his If this then be the characteristical mark to distinguish the children of God from the world then it will follow that no other acknowledgment of Christ without this or with neglect of this is to be looked upon as any other then a partial owning of Christ and not a compleat putting him on so as to be esteemed thereby visibly the children of God Which thing may be yet further confirmed by that of the Apostle 1 Cor. 12.13 For by one Spirit are we all baptized into one body whether we be Jews or Gentiles whether we be bond or free and have been all made to drink into one Spirit That it is the Baptism by water that is here spoken of is the general sence of Interpreters so far as their judgment herein is come to any knowledg and observation The body into which we are said to be baptized is the mystical Body of Christ made up of Christ as head and of the Saints as members In that by one Spirit they are said to be baptized hereinto we are to understand I conceive that it is by the work of the Spirit upon their hearts by which men are inclined to seek membership or fellowship with Christ and his Saints in this way of Baptism as being the way of God to attain hereunto But that which is principally for our purpose is that men and women are initiated and brought into this Body by Baptism They are baptized into one Body And if their entrance thereinto be made by Baptism then it 's evident that they are not to be reckoned to be of this Body till they be baptized and consequently that Baptism is the visible door by which man enter into this spiritual corporation and a wall of partition between the world and the Saints Those Scriptures witness the same thing also which speak of mens being baptized into Christ and of their being planted together with him Rom. 6.3 5. Gal. 3.27 For can we conclude less hence then that mens visible being in Christ is to be reckoned from the time of their Baptism that being as it were the immediate instrument or means of their visible ingression into him For otherwise if they were to be looked upon as having a visible Being in Christ by any act endowment or qualification preceding Baptism why should their ingression their entrance into Christ be attributed unto their Baptism If mens owning of Christ which still did precede their Baptism had been sufficient as God accounts sufficient to have asserted or declared their visible or cognisible standing in Christ doubtless the Holy Ghost would not have ascribed or rather appropriated the same unto their Baptism as now he hath done For as Paul speaks in another case Gal. 3.21 If there had been a Law given which could have given life verily Righteousness should have been by the Law If the Law had been sufficient to have given life God would not have super-added the promise of the Gospel for the same end for he makes nothing in vain so we may say in this case if any qualification action or profession preceding Baptism could have rendered mens being in Christ knowable upon terms agreeable to the wisdom of God he would not have super-added Baptism for the same end But it should seem to be in this case as it is amongst men A Major or Sheriff receives that kind of Civil or Magistratical Being by which he is distinguished from other men from some solemn acts done at the time of his enstalment into his Office and as a Husband and Wife receive that conjugal relation and matrimonial Being proper to them from some solemn act done at the time of their marriage or as a man receives a relative Being as member of such a Corporation by some solemn act done at the time of his enfranchisement even so according to the import of these Scriptures now insisted on men and women receive that relative Being which they have in Christ and as visible members of that spiritual Corporation wherein Christ is head and chief from that solemn act of their being baptized into him And as a Major or Sheriff is not vested with his authority or Husband and Wife with that power over the bodies of each other of which the Apostle speaks 1 Cor. 7.4 nor yet any member of a body corporate with those immunities proper to him by any prequalification or action preparatory thereunto until first that be acted and done by way of solemnity which appropriately and immediately does invest them with their several and respective capacities in like manner none are to be esteemed to be in Christ or capable of those spiritual priviledges which visibly do belong to the body of Christ the Church upon the account of any precedaneous qualification profession or action whatsoever until first they have passed through those spiritual solemnities in Baptism by and upon which they are invested with the denomination and visible priviledges which do belong in common to the members of Christ mystical body By the way I have insisted the more largely upon this particular to detect the repugnancy of that Opinion against the plain current of the Scripture which holds Baptism needless useless amongst those that have long made profession of the Gospel though they as yet never were baptized But it may be I shall deal further with this conceit in a place by it self and therefore shall come to bring home what hath been discoursed on this head to our present purpose If then that publique owning of Christ in Baptism by which men put him on and by and upon which they are incorporated into Christ visibly be another end and use of Baptism as you see it is most clear and evident it is that this end and use is
ends for which Baptism was ordained and in respect whereof all other men needed it yet in some other respects we see it was necessary even in Christ himself viz. as it was a thing well becoming him to fulfil all righteousness and to obey God in this as in all other his Commands and Institutions then on foot Matth. 3.15 2. It appears from the Baptism of Cornelius and his Company For though one end of Baptism is to put men into a regular capacity of receiving the Holy Ghost as hath been noted yet God preventing this end of baptism as unto them in causing the Holy Ghost to fall upon them extraordinarily while the word of the Gospel was in speaking to them and before they were baptized the Apostle Peter hereupon is so far from making this an Argument why they should not be baptized or had no need of Baptism as that he thence infers the reasonableness of the thing why they should be baptized in reference to other ends Acts 10.47 48. Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we And he commanded them to be baptized in the Name of the Lord. I might also from what hath been now last mentioned Objection take occasion to answer another Objection against the continuation of Baptism in these dayes which Objection is this That experience shews that Baptism now produces no such effects as it did in the Apostles dayes for then those that were baptized with water were baptized also with the Spirit some visible effects thereof frequently ensuing But no such effects are now produced by that Baptism which men take up in our days for what have they more of the Spirit who are baptized with this new baptism as they call it then those that are not and if they have no more then to what purpose is the practise of it continued To this I answer Answer 1. That by what hath been just now observed about the baptism of Cornelius and his Company it appears that baptism is necessary for other ends then to render men capable of those extraordinary receptions of the Spirit For we there see that baptism was necessary to them though they had been prevented herewith 2. If this Objection were forcible against the being of true baptism now in the world it might be to as good purpose an objection against the being of any true believers in the world at least so far as known to us For there are no such effects as a miraculous speaking with tongues c. that follow mens believing in these dayes which yet were promised to believers and received by them in the Apostles dayes Mark 16.17 But as the ordinary and common effects of believing to wit obedience love c. do now follow mens believing as well as they did in the Apostles dayes though those extraordinary effects are ceased or at least suspended as having been vouchsafed for a certain time only by way of special dispensation designe for the confirmation of the Gospel-ministration whilest it was but yet new Mark 16.20 Heb. 2.4 So do the ordinary common and indeed most salvivical effects of baptism where duly used now remain when as those that were extraordinary and by way of extraordinary designe and of special dispensation for a time voucsafed are now ceased or at least suspended Neither were those gifts which we call extraordinary extraordinary in point of saving benefit above those which we call ordinary nor indeed equal to them for the Apostle having spoken of these extraordinary gifts 1. Cor. 12.10 concludes thus in ver last Covet earnestly the best gifts and yet shew I unto you a more excellent way And what was that more excellent way but the way of Christian love and charity of which he speaks in the following Chapter the which if wanting though otherwise a man had the tongue of men and Angels and the gift of Prophesie and faith to remove mountains yet he would be nothing but as a sounding brass or a tinkling Cymbal 1 Cor. 13.1.2 But 3. whereas it is demanded what have they more of the Spirit who are baptized then those who are not Though I believe they will not boast of their measures of the Spirit yet I dare say that if they have not a greater presence of the Spirit with them then others have to acquaint them with the things freely given them of God to mortifie the deeds of the body to lust against the deeds of the flesh to crucifie their affections and lusts to the old world to guid them in the wayes of truth to help their infirmities in prayer to strengthen them to suffer and to support them in suffering for righteousness sake and to fill them with that joy and peace which is unspeakable and full of glory it is not because these and the like blessed effects of the Spirit are not deducible from God by baptism if rightly improved but it is because they either rest in the work done or do not exercise faith about the Ordinance and the promise of God annexed to it or else do not frequently and seriously apply themselves to God for these supplyes from it not study how they may all their dayes make the best improvement of it for otherwise this Ordinance is not barren nor is that a vain word which assures men of the Spirit that obey God herein Indeed Baptism doth not procure these effects by any natural efficiency or by the work done neither indeed doth any other Ordinance of the Gospel but in a moral way If then there be that answer of a good conscience joyned with it of which Peter speaks it will doubtless give a good account of it self as touching both what and whose it is Let any mans heart but serve him to obey God in this Ordinance of his and he will find himself upon better terms of confidnce towards God to expect larger receptions from him then before he could do especially whilest he was under any jealousie of mind lest he had not as yet sought such and such grace at his hand after the due order of the Gospel I perceive also Objection that many stumble at this stone as to conceive as if Baptism were an Ordinance and Administration peculiar only unto the first times of the Gospel and not to continue longer then whilest the first Plantation of Chu ches by the Apostles was in hand Towards the removing of which stumbling block Answer laid in their way by Satan I will not say much in more then what I have said though much more might readily be produced on that account But I would demand of the consciences of such whether Baptism were ever at any time an Ordinance of the New Testament of Jesus Christ or no And whether that New Testament in which Baptism hath its place standing were not the last Will and Testament of Christ And if so as I suppose it will not be denied so to have been then whether
part of the Gospel-Ministration as applicable to Infants unto the line and level of the Legal For such Arguments and the thing argued what are they else but such which are after the rudiments of the World and not after Christ i. e. such as are according to the Ministration of the Law which was by Moses and not according to that of the Gospel which is by Christ of which the Apostle warns the Colossians to take heed as such by which they were in danger of being deceived and spoyled Col. 2.8 Beware lest any man spoyl you through Philosophy and vain deceit i. e. through Philosophical and deceitful reasonings which are after the tradition of men after the rudiments of the world and not after Christ Now those reasonings may be said to be after the rudiments of the world not only which tend to commend the observation and practise of those rudiments in all the particulars of the letter of them but also when such Arguments and Pleas for such or such a practice be derived from and grounded only upon those rudiments and not on the Gospel And 2. When they tend to promote a way or practice which answers the nature of those rudiments in some one or more particulars proper to them though otherwise not the same literally and in all respects For so Christ is said to be a Priest after the order of Melchisedec though he were not specifically such another Priest in all respects but such which held some similitude with him Hebr. 7.15 Now that those Arguments for Infant-Baptism which are as the Axletree upon which the Controversie on that side turns and as the warp running all along that piece of discourse that these Arguments may be said to be after the rudiments of the world or one of the rudiments of the world to wit Circumcision of Infants and that in both these respects before mentioned is easie to conceive For are not the principal Pleas for Infant-Baptism derived from and founded on the Circumcision of Infants under the Law And do they not tend to promote a way and practice now under the Gospel of administering an holy Ordinance unto Infants which for ought appears to the contrary was proper and peculiar to that Administration of the Law Nor does that dissolve the strength of what I have now said Object which usually is objected in this case viz. That both our Saviour and his Apostles vindicate and assert practices under the Gospel from the examples of practices under the Law as the Disciples gathering ears of corn on the Sabbath from Davids eating the shewbread and the Priests killing of Sacrifices in the Temple on the Sabbath Matth. 12.3 4 5. The ministering in carnal things to Ministers of the Gospel from the not muzling the mouth of the Ox treading out the corn under the Law 1 Cor. 9.9 10. For Answ 1 1. It does not appear that men of private spirits wanting that infallible guidance of the Holy Ghost which Christ and his Apostles had may use like liberty as they did in this behalf Nay hath not the presumption thus to do been the sluce through which very many Popish Superstitions have first entred into the World as supposing them to hold an analogical and equitable proportion with many the Jewish Customs But 2. I answer further That things differ much in the cases produced and compared For 1. Though Christ and the Apostles did both back and illustrate their Doctrine and Precepts from instances and examples of things under the Law yet they never made these examples the sole ground and foundation thereof but these are still built upon that authority they had from God otherwise As Christ in that case now objected over and above his allegation from the Law interposes his own authority as more considerable Matt. 12.6 But I say unto you that in this place is one greater then the Temple and more plainly Vers 8. For the Son of man is Lord even of the Sabbath day And so Paul in the other case he first and principally pleads his Apostolical Authority 1 Cor. 9.1 2. Am I not an Apostle am I not free have I not seen Jesus Christ our Lord are you not my work in the Lord If I be not an Apostle to others yet doubtless I am to you for the seal of mine Apostleship are ye in the Lord but after he hath done this he then proceeds to illustrate what he pleads by that which he brings out of the Law Vers 8.9 10. and in fine does bottom the business on the appointment or ordination of God for so he says Vers 14. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel 2. The things which both Christ and the Apostle in the cases objected plead from examples out of the Law were not meerly and barely institutive and positive but of a moral consideration and so of a more ready perception and deduction from those examples The Disciples gathering of Corn on the Sabbath could be supposed to be a breach but of a ceremonial precept and yet it was in order to preserve their lives health and strength a thing enjoyned by a moral precept which is superior to that which is but ceremonial in which case the Pharisees might easily have satisfied themselves from the examples produced by Christ as he says If ye had known what this meaneth I will have mercy and not sacrifice ye would not have condemned the guiltless Matth. 12.7 That there was also a moral equity in the nature of the thing viz. that they who preach the Gospel should live of the Gospel another thing that was said to be pleaded from examples in the Law appears plainly because the Apostle supposes a like equity in this as there is that he that goeth a warfare should have his charges born by them for whom he fights or as there is that he who planteth a vineyard should eat of the fruit thereof or that feedeth a flock should eat of the milk thereof or that the laborer should have his hire 1 Cor. 9.7 1 Tim. 5.18 But now Infant-Baptism hath not any express authority of Christ or his Apostles to back it or any moral equity in and of it self discernable to commend it in both which respects it differs from the instances and examples objected and fails of that confirmation it catched at by them And such a difference in the nature of things cannot but make a like difference in those proper inferences that may be drawn from them It 's true indeed it is ordinary to assert such things as are plain parts of the Gospel from the prefigurations and predictions of the Law Acts 26.22 Rom. 3.21 Epistle Heb. c. but to assert any thing from the Ceremonies of the Law which hath no footing in the Gospel is doubtless that which is after the rudiments of the world and not after Christ which I suppose verily to be the case of infant-Infant-Baptism when it is pleaded from