about twenty miles from Hierusalem in the Road towards Hebron there is a village or Town called Bethsoron near unto which there is a Mountain at the bottome or foot whereof there is a certain spring or Fountain where the Acts of the Apostles relate that the Eunuch of Queen Candace was baptized by Philip. a Et est hodie Bethsoron vicus euntibus nobis ab Aeliâ Chebron vicesimo lapide juxta quem fons ad radicis montis ebulliens ab eadem in qua gignitur sorbetur humo Et Apostolorum acta referunt Eunnchum Candacis Reginae in hoc baptizatum â Philippo Eusebius before him had affirmed the same and Bedâ— some hundreds of years after him reporteth the said village then remaining consenting with the two former touching the baptizing of the Eunuch in the said spring or Fountain Our Country man Mr. Sandys who travaild through these places mentioneth his passage by Bethzur being in the upper way between Jerusalem and Gaza Where saith he we saw the ruines of an ample Church below that a Fountain not unbeholding to art whose pleasant Waters are forthwith drunk up by the earth that produced them Here thâ—y say that Philip baptized the Eunuch whereupon it retaineth the name of the Ethiopian Fountain And no quâ—stion but that thâ— adjoyning Temple was erected out of devotion to the honour of the place and memory of the fact b Sandys Travails lib 3. p. 142. The Holy Ghost himself seems to point out the inconsiderableness of that Fountain or water after which we are now inquiring And as they went on their way saith he speaking of Philip and the Eunuch travelling together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They came unto ACERTAIN WATER or as our English Dialect would best expresse it unto a kind of water Act. 8. 36. The description or expression here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the water spoken of not to have been any river much lesse any deep River nor other water known by any name but some small spring or fountain onely Consectary If the water wherein the Eunuch was baptized Act. 8. 36. was so small and shallow that he could not be dipped over head and ears in it it undeniably follows that then such dipping is of no necessity in or to a regular baptizing CONSIDERATION XL. BAptizing with water and baptizing with the Holy Ghost are expressed by one and the same Praeposition in the Scripture Proof Mark 1. 8. John speaking of the difference between his Baptism or rather of that administration of Baptism which he exercised and the administration of that Baptism which is poâ—ropriate unto Christ expresseth himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I indeed have baptized you WITH water but he shall baptize you WITH the Holy Ghost See also Mat. 3. 11. John 1. 33 were we find both Baptisms in like manner expressed a Tit. 3. 56. God is said to save us by the washing of the new birth and the renewing of the Holy Ghost which is said to be poured out upon us following the resemblance of water poured in the washing of Baptism Nor can that phrase rationally admit another construction Act. 1. 5. when our Saviour promiseth hâ—s Disciples they should be baptized with the Holy Ghost not many days after as John baptized with water As they were baptized by the Spirit so they were baptized with water for so the proportian requires And therefore it is an utter mistake to think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies the dipping into the water when the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most frequently with the Hebrews and generally amongst the Grammarians notes onely the cause or instrument c. Mr. â—h Hooker Survey of summe of Church Discipline Part 3. c. 2. p. 31. Consectary If both Baptisms the one with water the other with the Holy Ghost be expressible by one and the same Preposition which importeth one and the same manner of their respective transactions then is that Baptism which is with water performable as well or rather by pouring water on the baptized as by dipping into the water considering that they who are baptized with the Holy Ghost are no where said to be dipt or plunged into the Holy Ghost but to have the Holy Ghost poured on them Act. 2. 17. 18. Act. 10. 45. CONSIDERATION XLI TO pour water upon the body or flesh of the person baptized carrieth in it a more significant resemblance of the act of burying then a dipping into water doth Proof Mr. Thomas Hooker appeals unto the judgment of sence it self whether this Consideration be not a truth The applying saith he and casting the water upon the body best resembles the nature of burial as sence will suggest the dipping of the body into the dust doth no way so lively resemble burial as the casting dust and mold upon it a Suruey of the summe of Church discipline Part. 3. c. 2. p. 32. And the evident truth is that the thrusting or putting of the body under or into the Earth as suppose into the dust or into a grave hath little or nothing of the nature or property of a burial in it in comparison of a casting earth upon it A corps is not properly buried by being put into a grave but by having Earth cast upon it whether it be put into a grave or not Burial doth not consist in an application of the body to the Earth as in an application of Earth unto the body Consectary If the pouring of water upon the body of the person to be baptized carryeth in it a more significant resemblance of the act of burying then the dipping it into water doth then is that baptismal administration which is made by dipping less representative of a beleevers being spiritually buryed with Christ then that which is performed by pouring or casting water upon it CONSIDERATION XLII THe nature of Baptism and the Administration hereof answers or represents the gracious Act or work of Christ in his application of himself unto us Proof It is acknowledged on all hands at least vertually and consequentially if not formally and expresly that the great end of Baptism and of the administration of it is to confirm and seal the Covenant of grace by Christ For he that granteth that Baptism signifieth the death of Christ and so the Covenant in his blood and yet denyeth that it sâ—aleth this death or Covenant speaketh contradictions For God cannot signifie any thing unto me or any man but what hath reality and truth of being and therefore his very signifying of a thing unto me is in the proper tendency or import of it a confirmation or seal of the reality truth and certainty hereof Now if the nature and end of Baptism be to seal and confirm unto men the Covenant of grace by Christ it must needs be conceived to answer signifie or point out the gracious Act or Work of Christ in applying himself unto them And look upon what
next place we deny that the reasons of their forbearance are binding unto us until 1. They be declared and made known to us what they were and 2. Untill it be proved that those reasons upon which they forbear in case they did forbear have the same influence upon or relation unto us which they had upon and unto them For it is not reasonable that we should suspend or forbear the doing of that which we conceive to be a duty and that upon such grounds which were never yet at least to our judgements sufficiently answered or disproved onely because it was not done or rather because some conceive it was not done in the days of Christ and the Apostles especially considering that we are able to give a competent account at least to our selves yea and we suppose to others also who are not too deeply baptized into a spirit of prejudice and partiality which in such a case as this we judge sufficient why they did or might forbear in case it should be proved that they did forbear in this kind This account we briefly mentioned § 15. and may somewhat inlarge upon it in place convenient In the mean time we clearly see that hitherto Mr. A. hath onely cleared doubts by darknesse and by the reason or proof exhibited hath mediated no good accord between the consequent and Antecedent in his major proposition For were both these granted 1. That John and the Apostles did forbear infant-baptism in their daies and 2. That that which was a reason unto them to forbear it ought to be a reason unto all men now to forbear it viz. in case all men had the same reason now I mean were under the influence or command of the same or the like reason yet doth it no waies follow from hence that therefore if they forbear infant-baptism all men ought to forbear it now The reason of the non-sequitur is because God may subject one man or some men to a necessity of some forbearance by such a reason in individuo or in actu excercito as the School-men speak by which all men are subjected to the like forbearance in specie or in actu signato who yet may never actually or in individuo be subjected hereunto by this reason As for example the command of God o◠the motion of the spirit of God in men to forbear such or such a practise is in specie and in the general equally binding unto all men as to this forbearance All men are alike bound I mean one man is bound as well as another to obey every command of God that shall be directed to him or imposed on him But in case such a command be directed and given unto some particular men and not unto others and there is the same consideration of an inward motion of the spirit it doth not follow that because the former are bound by it to the supposed particular forbearance that therefore the latter viz. to whom this command is not given should be bound likewise though the command of God simply considered be alike binding unto all Therefore in case John and the Apostles were moved by the spirit of God to forbear the baptizing of Infants which I presume Mr. A. himself will not deny and upon this motion did forbear it it doth not follow from their being moved hereunto that those who are not moved as they were are or should be bound by their motion to the like forbearance Particular motions of Gods spirit unto actions and there is the same reason of forbearances also either besides or contrary unto standing and known rules or laws bind no man but onely those particularly inspired and moved by them either to the actions or forbearances unto which these persons are moved or led by them But that as well John the Baptist as the Apostles did forbear the baptizing of infants in case it be supposed that they did forbear it which was never yet substantially proved nor I beleeve ever will be by special and particular direction or motion of the Holy Ghost and not otherwise is clearly demonstrable by this argument Either upon the said supposition they did forbear it by particular and expresse motion from the Holy Ghost or else by some standing order rule or direction recorded in the Scriptures or else by the motion or guidance of their own spirits But they forbear it not upon either of these latter accounts Therefore their forbearance upon the supposition mentioned was by extraordinary and particular motion of the Holy Ghost If Mr. A. will say that their forbearance was grounded upon any general or standing law or rule of Scripture let him produce such whether law or rule from hence whereby men are prohibited or restrained from baptizing infants If he shall do this the controversie between him and his Antagonists about Infant-Baptism will soon be at an end That the said persons John and the Apostles did not forbear Infant-Baptism out of the private dictate or motion of their own spirits Mr. A. I presume will not affirm in which respect it needs no proof Sect. 17. But whereas we might here regularly have expected to see the reasons why as Mr. A. pretends Baptism was not administred unto infants in the daies of John c. behold quite another vision He turns another way and falls upon inquiry what reasons we should or can have to baptize infants which they had not as though he would imply that he had shewed what reasons they had and would go somewhat further viz. to see whether we had or possibly might have any other And thus whilest we were in expectance of some arguments from him to confirm his argument he hath slidden from us like a Serpent over a rock and we find him again creeping in at a whole on the other side But let us follow him at this turn also and draw him forth into the light He makes an enumeration or recital of five reasons which may be pretended for infant-baptism now and which some may think were not obligatory unto them John the Apostles c. and closeth with confidence more then enough as if he had surveyed the round world and all that is therein Other reasons then these cannot lightly be supposed or imagined ever to come up into the minds of men Mr. A. was not comprehensive enough at this turn there are several reasons here which lie without the verge or circle of his imagination here two of which have been already mentioned and shall upon this occasion be again repeated and a little further opened Sect. 18. 1. We may be in a better and more convenient capacity for baptizing infants now then they were because the Apostles yea and Christ himself had a businesse of far greater weight and moment lying upon their hand then baptizing not onely infants but even beleevers themselves viz. the planting of the Gospel in the world the constituting and inspection of Churches c. in comparison of which the businesse of baptizing whether
their respective articles by some solemn act of theirs in 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 PVBLIQUELY 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 We are yet in a safe roade or however not much beside it Only a touch upon two things 1. If by PVBLIQVELY he means in the sight of the world or upon such terms that all men or the generality of persons round about may readily come to know and understand then his rule condems his practise and the practise generally observed by persons of his judgement For neither did himself in this sence publiquely signifie his coÌ„sâ—nt to the terms of the covenant by his being baptized the generalitie of us knowing nothing of his Baptism but only by tradition whose information in other cases is not very authentique or authoritative or by common fame which is known to be Tà m ficti pravique tenax quà m nuncia veri i. As well an hâ—ld-fast of â—hat feigned is As a Reporter of Truth 's certainties And as hath been notic'd formerly that most of those who are led as they think to Christ by the way of new Baptism chuse Nicodemus his season either formally or materially for their voyage Therefore what they do in this kind they do it not so PVBLIQUELY 2. The will of God in the Covenant made with Abraham his posteritie whether spiritual or teÌ„poral was as much that something should be done by meÌ„ publiquely to signifie their consent unto the terms of it as it is that any thing in this kind should be done by men to signifie their consent to the terms of the Covenant of Grace in the Gospel Therefore how impertinent is that which follows Now faith in Christ and an obedientiall 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 wâ—nesses by that solemn ACT OF HIS in being baptized For answer Sect. 76. 1. I had thought untill now and shall think so still notwithstanding Mr. A's thought to the contrary that a person in his being baptized is a patient or sufferer only not an Agent or Actour much lesse that he performs any Solemn Act herein For they who act in their being baptized must needs be Se-baptists and not baptized after the manner of the Gospell So that his notion about mens signifying their consent to the terms of the Gospell by some solemn ACT falls to the ground If he pleads that men act in offering or submitting themselves unto Baptism though not in their Baptism it self I answer Be it so yet mens offering or submitting themselves unto Baptism are no solemn or Sacramental actings nor can their consent to the terms of the Covenant be said to be signified by these actings unlesse it may be said withall that men may testifie that consent we speak of without being baptized For that men may offer themselves and submit unto Baptism without being actually baptized is I suppose no mans question 2. Whereas he makes an obedientiall subjection to ALL Christs laws and precepts without any explication or proviso as well as Faith in Christ the condition of the Covenant of Grace on mans part doth he not make a Law by which were it of any force or authoritie as well himself as all other men should be condemned unlesse he can approve himself an exception from that Generall Rule of the Apostle James In many things we offend all If no person can claim interest in the good things of the Covenant but only they who shall perform the condition of this Covenant and this condition be either in whole or in part an obedienâ—iall subjection to all Christs laws and precepts as Mr. A. determines then in case he doth not obedientially subâ—ect to all these laws and precepts which I am farre from thinking that either he or any other person doth yea or that they do so much as know what all these Laws and Precepts are he hath fast shut the doore of life against himself 3. Whereas he saith at what time soever a person entereth into covenant with God he is to sign and seal the same in the presence of witnesses by the solemn act of his being baptized 1. I would demand of him whether he thinks the Lord Christ was not enâ—ered into covenant with God before his being baptized or whether he acted besides rule that at the time of his entering into covenant with God he did not sign and seal the same by his being baptized Yea I cannot but think that the Eunuch was entered into covenant with God some considerable space of time before his being baptized Nor is it an extravagant thought to conceive the same of Cornelius 2. Nor is he able to prove nor is the thing much more probable then proveable any presence of witnesses either at the Baptizing of the Eunuch or of Paul besides many others lastly I would gladly learn of him whether the children of the Jews entered into covenant with God at the time of their circumcising or not till afterwards when they were able to make profession of their Faith in God If he teacheth me the former for truth then would I gladly learn this lesson further why the children at least the children of beleevers under the Gospell should not be as capable of entering into Covenant with God as they and if so why they should not be baptized according to his own principles If the latter then what necessitie was there consequently now is there that at what time soever a person entereth into Covenant with God he should sign and seal the same Sect. 77. Of his further conceptions about the businesse he delivers himself thus p. 17. 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 SVPPOSE it is called the washing of regeneration Tit. 3. 5. because men upon ther being born again are to be baptized according to what was practized in the Apostles times Hence it is likewise as MAY WELL BE CONCEIVED that mens being born of water and of the Spirit John 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 c. The day will fail us to gather up by animadversion what Mr. A. hath scattered here by inadvertencie and inconsideratnesse For 1.
thing may be agreeable enough with another when there is a disagreeablenesse between them in many properties and scarce a similitude in any Righteousnesse is agreeable enough with Christ and so with a regenerate soul yet in how many properties or considerations do they differ The meat which a man eats if it be wholesome though Mr. A. p. 32. 33. it be dead or without life yet may it be agreeable enough to his body which is alive So that this argument hath not so much as the face or colour of a proof in it And 3. When he saith that the Gospel-ministration is therefore called the ministration of the spirit because the worship and service which God receives from men under it is or ought to be more spirituall then that was under the Law 1. I do not very well understand what he means by the Gospel-ministration as viz. whether the publication or manifestation of the Gospell which was made by Christ and his Apostles unto the world in their dayes or whether that publishing or preaching of it which hath been made since in generations succeeding by the ordinarie ministers and Preachers of it If he means the former I confesse the ministration of the Gospel may well be termed as it is by the Apostle the ministration of the spirit for the spirit was abundantly poured out under and by this ministration But if the latter I make a great question whether the Apostle intended to stile this the ministration of the spirit considering how sparingly and for the most part imperceptibly and without observation the spirit hath been or in these our dayes is given under it This by the way 2. Neither is it so demonstratively true that the worship and service which God generally receives from men under the Gospel-ministration in the latter sence either is or ought to be more spirituall then that was in reference to many persons at least or ought to have been in respect of all under the Law For it is no great shame for any man to believe that the worship and service which Moses Aaron Joshua David with others in great numbers exhibited unto God under the Law was altogether as spirituall i. had as much of their spirit heart and soul in it as any worship or service which is noâ— at least ordinarily performed unto him under the Gospel And it is yet lesse questionable of the two that that worship and service which Moses Aaron Joshua David did perform under the Law were no works of Supererogation and consequently not more spirituall then they ought to have been or then the Law required So that this third and last proof levied by Mr. A. upon the account of his said Proposition hath lesse in it then either of the former Sect. 146. Neverthelesse Mr. A. maketh a long businesse to fill up with words an argument so empty of weight and truth as we have heard But he that pleadeth an evill cause cannot do it effectually by speaking truth and pittie it is that Mr. A's understanding should be so over-mated with an unfeasible undertaking as I find it here 1. He saith that Baptism is a part of the Gospel-ministration If it be so then is an Ordinance a piece or part of an action For certain it is I suppose to Mr. A. himself that Baptism is an Ordinance and suppose no lesse certain that the Gospel-ministration is an action But who ever notioned or conceited an Ordinance to be a part of an action If he had said the administration of Baptism is a part of the Gospel-ministration it had been more regular and proper though haply no whit more a truth For as Baptism is rather an appendix unto the Gospel then a part of it as was formerly shewed Sect. 102. so is the administration of Baptism rather an Appendix to the ministration of the Gospell then any part of it And doubtlesse if Paul had included the Administration of Baptism in the Gospel ministration when he termed it the ministration of the spirit he would have been so far from thanking God that he had baptized so few as those mentioned by him 1 Cor. 1. 14 16. that he would rather have been humbled or sorrowfull before God that he had baptized no more yea in the very next words ver 17. he makes a plain opposition between Baptizing and Preaching i. ministring the Gospell For Christ sent me not to baptize but to preach the Gospell Yes 2 Cor. 5. 18. he expresly saith that God had given or committed unto him with the other Apostles the ministerie of reconciliation what is this but the ministration of the Gospell again 1 Cor. 9. 17. that the dispensation of the Gospel was commitred unto him Therefore certainly had he judged the administration of Baptism any part of the Gospel ministration he would not have affirmed that Christ sent him not to baptize Sect. 147. 2. Concerning what he argues from Act. 2. 38. to prove that Baptism when duly administred and received contributes towards mens receiving the spirit c. hath been answered at large already viz. Sect. 89 90 91. c. I here adde 1. I presume Mr. A. will acknowledge that when John baptized Baptism was duly administred and received yet he did not look upon his Baptism as much contributing towards the receiving of the spirit in respect of a greater presence and operation nor did he bear his baptized ones in hand that any such thing was to be expected by it or from it but represented it unto them as a matter of inferiour concernment declaring unto them from whom they might expect another Baptism which was of a rich and high concernment indeed I indeed have baptized you with water meaning that his Baptism was of mean consequence but he viz. Christ who came after him SHALL baptize you with the holy Ghost a Mar. 1. 8. Mat. 11. 11. Luk 3 16. If upon or by means of Johns Baptism they had received the Spirit or had bin baptized with the holy Ghost he would not have said he SHALL baptize you or ye SHALL be baptized with the holy Ghost but ye have been already herewith baptized So likewise Act. 19. we read of Disciples who had been baptized by John or by some authorized in that behalf by Iohn and therefore their Baptism doubtlesse had been duly administred and received yet this notwithstanding they had been so far from receiving the Spirit by their Baptism that they professed that they had not so much as heard whether there were an holy Ghost or no. And Pauls question unto them Have ye received the holy Ghost since ye BELIEVED plainly importeth that the receiving of the holy Ghost either depended upon or was a consequent of their believing not of their being baptized according to that of our Saviour He that believeth on me as the Scripture hath said out of his belly b Ioh. 7. ae 8 39. shall flow rivers of living waters But this he spake of the Spirit which they that
BELEEVE on him not they who should be Water-baptized in his Name should receive b Gal. 3. 2. So again by a like question put to the Galathians by the same Apostle Received ye the Spirit by the works of the Law or by the hearing of Faith c. i. of the doctrine of Faith the Gospell he plainly enough supposeth that the receiving of the Spirit was and is the gratious and bountifull reward of God unto mens Faith annexed by promise hereunto not of their being baptized And accordingly we read Act. 10. that all they who heard Peter preaching the Gospell upon their beleeving received the holy Ghost before there was any thing done or spoken of about their baptizing While Peter yet spake these words the Holy Ghost fell on all them which heard the word a Act. 10. 44. Yea their Baptism was so farr from contributing to their receiving the holy Ghost that on the contrary their receiving the holy Ghost contributed towards their baptism Can any man saith Peter forbid water that these should not be baptized which have received the holy Ghost as well as we b Verse 47 To the same purpose and with reference I suppose to the same thing the same Apostle declareth to the Council at Jerusalem that God gave the holy Ghost unto the Gentiles as he had done unto them upon the purifying of their hearts by Faith and by way of testimony of their beleeving God saith he made choice among us that the Gentiles by my mouth should hear â—he word and belâ—eve And God who knoweth the heart bare them witnesse giving them the holy Ghost even as he did unto us And put no difference between us and them having purified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hearts by Faith c Act. 15. 7 8 9. See â— more upon this account To these we might adde Gal. 2. 14. Eph. 1. 13. with others And though we read of severall persons and sometimes of great numbers and at severall times baptized yea oft-times of persons receiving the Spirit before their being baptized yet to my best remembrance we never read of any receiving the spirit either immediately upon no nor yet by means of their baptizing The report or mention whereof without all controversie would not have been passed over in silence by the holy Ghost had there been any such remarkable dispensation especially considering that he sometimes reports the receiving of the spirit upon the laying on of hands as Act. 8. 17. and 9. 17. and 19. 4. 2 Tim. 1. 6. So that Mr. A's Notion about the contribution of Baptism towards the receiving of the Spirit is clearly Anti-Evangelicall Therefore I adde Sect. 148. 2. That when Peter speaks thus to those Iews on whom his preaching had wrought so farre as to cause them to ask men and brethren what shall we do c Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost his meaning is not cannot be the Scripture passages lately insisted on duly considered that Baptism should contribute towards their receiving of the Spirit but Reâ—entance which is as hath been formerly shewed if my memory faileth me not or however is of ready demonstration both of the same nature with Faith and inseparably accompanying it and hath the same promises made unto it For though Baptism be joyned in the same exhortation with repentance and the promise of receiving the holy Ghost made unto those who shall be found obedient unto it yet since the same promise appertains unto repentance apart a See p. 244. from and without Baptism and hath been performed accordingly as we have both lately and formerly proved there is no ground to think that the promise made to those that shall obey the said exhortation should be made with an eye or reference unto Baptism or as not intended to be performed without this unto all those who shall repent When Christ faith And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life a Ioh. 6. 40 he doth not imply that a seeing of him is as necessary to the obtaining of everlasting life as a believing on him no nor yet that everlasting life doth in any degree depend upon a seeing of him although as well seeing as believing is mentioned in this promise Thomas saith Christ unto him because thou hast seen me thou hast believed Blessed are they who have not seen and yet haue believed b Ioh. 20. 29 Where 1. it is observable that blessedness which is by the Apostle Paul interpreted by remission of sins Rom. 4. 6 7. is annexed by promise unto or suspended upon believing without the least intimation of any necessitie of a baptismall concurrence herewith for the obtaining of it 2. That though Christ in the late cited Scripture Ioh. 6. 40 mentioned the seeing of him together with a believing on him in order to the obtaining everlasting life and consequently remission of sins yet may everlasting life and so remission of sins be obtained by believing on him only without seeing him Yea to shew that Baptism contributes neither towards remission of sins nor receiving the spirit I adde 3. And lastly that the promise which Peter here declareth unto these Iews was made to them and their children c. the matter of which Mr. A. himself interpreteth to be remission of sins and the receiving of the Spirit was an old Testament promise either expresse or resultive and consequently could not be made unto or suspended in the performance of it upon Baptism either in whole or in part c See Sect. 95. p. 244. because there was no such Ordinance in being when the promise was made nor mentioned as future in this promise Therefore it is a clear case that the promise we speak of was made unto Repentance or Faith each including other without any consideration had of Baptism But I remember somewhat of this before Sect. 95. Sect. 149. The irrelativenesse of his two subjoyned Scriptures to his purpose viz. Ioh. 3. 5. and Tit. 3. 5. hath been evicted formerly Sect. 78. Nor is there any whit more but lesse rather in his additionall Scripture 1 Cor. 6. 11. Nor doth the descending of the holy Ghost in a visible manner upon Christ so soon after his baptizing countenance his notion that Baptism contributes towards the receiving of the Spirit in respect of a greater presence or operation hereof c. Nor doth Mr. A. himself seem to place much in this in which respect we shall wave the further consideration of it at the present But whereas in the processe of this argument viz. p. 35. he saith The Promise of the Spirit is not made either to repentance or Baptism singly but to both in conâ—unction those very Scriptures pointed at a few lines before by himself being for the most part the same that we
expressions of the Holy Ghost to make both more adequate and lively impressions of the things signified by them upon the hearts and spirits of men then any other 13. Amongst such Scripture terms and expressions wherein the Holy Ghost speaketh either of Earthly or Spiritual and Heavenly good things delight most in your said secret discourses to use those which are most emphatical and neerest to Hyperboles Such words and exprâ—ssions as these frequently used in your Soliloquies will by degrees habituate your minds to think very indâ—fferently and meanly of temporal good things and most highly of the things of Jesus Christ and of the world to come The Scripture in some expressions maketh the greatest and most desireable things of this world next unto nothing yea nothing it self and appropriates reality substance truth worth and excellencie of being unto the things of the world to come Let such expressions as these be of choice esteem and of dayly use with you It is the observation Amat talâ—â—s compositione Paulus Hug. Grot. In Rom. 5. 20. of one that the Apostle Paul delighteth much in words compounded of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the import wherof is to advance and raise the signification of the word compounded with it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to omit many others The use of such words or of the notions imported by such words in your meditations of spiritual and Heavenly things will be of rich concernment unto you to work in time and by degrees your judgements and apprehensions of matters relating to both worlds to a steady conformity with the judgement of God himself concerning these things as it is declared in the Scriptures and so to mold and form your lives and ways accordingly 14. Know no accommodation no gratification § 21. whatsoever to the flesh against the lightest or softest motion of the spirit within you nor against the least jot or tittle of any the commands of Christ If you shall deign to take any knowledge of them you will run an extream hazard of being ensnared and overcome and so dtawn into greater inconveniency and danger in the end then you can readily imagine in the beginning 15. You have opportunity of a four-fold variety of Christian imployment You may meditate that which is good with your heart You may do that which is good with your hand You may speak that which is good with your tongue You may hear that which is good with your ears It is pitty but that one or other of these ploughs should stil be kept going you can hardly be cast under any such disadvantage at any time but that you may serve the dear interest of your souls and better your accounts and reckonings at the great day by exercising your selves in one or other of these worthy engagements 16. Remember that all time lost or mispent though never so truly repented of by you though never so freely and fully pardoned by God yet will occasionally and in a sence not to be despised by considering men turn to loss unto you all the days of eternity For though God upon the said suppositions will not punish you in the least for your miscarriages in either kind nor once mention them unto you yet you cannot expect that he will reward you for them The highest priviledge that sin or any unworthyness is capable of is pardon reward is appropriate unto righteousness Whereas had the time which you spend idly or mis-imploy been sown with the good seed of righteousness and well-doing he that giveth to every seed it s own body would have made your harvest of blessedness and glory in the world to come so much the greater and more plentiful Therefore be diligent and careful to improve the smallest shreds or broken ends of time And what shall I say more For the time would § 22. fall me to set before you or to recommend unto you all that is in my heart for the Christian comfortable and safe steerage of your course through the world I trust that without any recognition through the grace of God that is given you you retain in mind many things more of this blessed concernment which God hath heretofore at several times given in direction-wise unto you by my Doctrine and that having so much Heavenly light shining round about you you will not venture your dear souls upon any peradventure upon any light or loose presumption whatsoever Ye are in our heart as the Corinthians sometime were in Pauls to dye and live together and I trust I am not upon upon inferior terms in yours And my hope is rich and precious concerning you that you will fulfill my joy in being like minded having the same love being of one accord and of one mind in doing nothing through strife or vain glory but in lowliness of mind each esteeming others better then themselves looking not every man upon his own things but every man also on the things of others c. Phil. 2. 2. 3. If you shall continue walking in this way you will find the issues of it life and peace And the God of all grace will dwel amongst you for ever Farewel my Joy and Crown of rejoycing in the presence of our Lord Jesus Christ at his coming at whose right hand my hope is to meet you all at the Great Day Yours to serve you freely and faithfully in the work of an under Sheep-heard JOHN GOODVVIN From my Study in Swan-alley Colman-steeet London April 3. 1655. The Contents of the former Part. 1. COlourable arguments for the defence of Error are more likely to take with men then solid arguments for the truth together with the reasons why pag. 1 2 3 2. God requireth both faith and practice upon grounds more remote yea upon secrâ—t insinuations p. 3 3. Many practices may be lawful yea necessary for which there is neither expresness of precept nor of example in the Scriptures 5 6 7 4. The greatest part of such actions which ougâ—t out of conscience to God be to performed are not either enjoyned by expresness of precept nor commended by expresness of example 7 8 5. Schismaticks alwaies have been extravagantly excessive and importune in magnifying their private opinions and practises 8 9 10 11 6. No practise or example in Scripture is obliging unto imitation but such as are grounded â—pon some precept or law 11 12 7. The less experienced or skilful persons are in drawing or framing regular consequences the more ignorant they are like to be of the mind of God in many things yea and in the greater danger to oppose it 12 13 8. To multiply bands of conscience above what God hath made them is constructively to dâ—ny the Scriptures sufficiency c. 13 14 9. Things plainly taught in the Old Testament are more sparingly delivered in the New 14 15 10. To reject good consequences drawn from the Scriptures is to reject the authority of the Scriptures themselves 15 16 11. One sound argument
one sort of persons or other was but of an under consequence And that de facto they many times did upon the account we speak of omit other things as necessary as this yea by many degrees more necessnry sufficently aippears in that for the Gospels sake ministry thereof they frequently exposed themselves to all kinds of hazards neglected their healths and lives the preservation of which being a work of mercy was of more consequence then any such sacrifice as the Baptism of infants is yea or of beleevers themselves The Apostle Paul in saying that he was not sent to baptize but to preach the Gospel though yet he did baptize as lawfully he might by his comission clearly implies that baptizing in comparison of preaching the Gospel was but an inferior imployment which he ought at some turns to omit viz. when it fell nor in conveniently with his greater occasions as will further appear afterwards yea baptizing whether one or other was of so smal a consideration in the eys of the Lord Christ in comparison of the preaching of the Gospel that at the first sending forth of his Apostles to preach the Gospel Mat. 18. Mar. 3. Luke 9. yea and when a while after he sent forth seventy other Disciples about the same work he spake not a word either to the one or the other about baptizing any So then this is one reason not reducible to any of Mr. A's five why that Ministers of the Gospel and Pastors and Elders of Churches in these days may be reputed in a better capacity for the baptizing of children then the Apostles and those that were assistants unto them in their daies were Sect. 19. 2. As Paul and Silas were once forbidden by the Holy Ghost to preach the Gospel it self for a time in such a place where otherwise they were then minded to have preached it a Act. 16. 6. yea and where they did preach it afterwards b Act. 19. 10. 26. by the direction of the same spirit so why may we not conceive that in case the Apostles and other Baptists in their times did forbear the baptizing of infants they might receive a secret prohibition of the Holy Ghost in that behalf not because the practise was any whit more unlawfull then the preaching of the Gospel was in Asia when Paul and Silas were restrained from it but because the will and pleasure of God was that they should forbear it for a time And I beleeve we are able to give as reasonable an account of such a will and pleasure in God as this as Mr. A. is to give a reason of that will of his by which Paul and Silas were testreined from preaching in Asia Besides if they were taken off from a practise or course wherein they had ingaged or exercised themselves for a time as viz. from ministring unto or serving tables as themselves expresse it Act. 6. 2. That they might give themselves continually to prayer and to the ministry of the Word v. 3. if I say they were taken off from the imployment of serving Tablâ—s upon such an account as this by the motion or suggestion of the Holy Ghost why is it not most reasonable to conceive that upon the like or rather the same account they might by a like motion of the Holy Ghost be disswaded from entring upon or ingaging themselves in a course of baptizing children I suppose that neither Mr. A. himself nor any considering man of his way will deny but that the Apostles and those that were directed by and assistants unto them in the affairs of the Gospel in their daies were acted and led by the special guidance and motion of the Holy Ghost in their forbearing Infant-baptism in case it must be supposed that they did forbear it as well as in any other course or practise wherein they walked in order to the advancement of the Gospel If then John the Apostles c. by special order advice or admonition from the Holy Ghost refrained the baptizing of infants in their daies it followeth not but that we who in these daies have received no such order advice or admonition from the Holy Ghost neither by any word from the Scriptures nor by any inward motion or inspiration may lawfully practise infant-baptism notwithstanding their forbearance especially considering that we judge our selves incouraged yea obliged hereunto by the Holy Ghost speaking unto us as he doth in the Scriptures Sect. 20. This is a second consideration over and above those five suggested by Mr. A. proving that we in our daies may be in a regular yea in an obliging capacity for baptizing infants although John the Apostles c. in their daies were not We do not in all this imply or suppose that the Apostles or other primitive men did alwaies or altogether omit baptizing infants our judgement is as we shall further declare in our examination of the minor proposition that infants were even in the Apostles daies baptized but onely shew and prove that in case it could be proved that they did never baptize infants yet this doth at no hand lead us to the like forbearance much lesse impose a necessity upon us by way of duty of the like So that Mr. A's argument or proof of his major proposition from enumeration of some particulars is not altogether so good as the young mans proof of his integrity from his observance of several of the commandements of God was For our Saviour challenged him with the lack of one thing onely yet lackest thou one thing a Luke 18. 22 But Mr. A's argument lacketh two things at least and who knoweth how many more And in the conclusion of this his argument he windeth up much more then he had spun in the premises For thus he concludes And therefore what ever the reasons or considerations were upon which they the primitive Baptists did forbear to baptize infants the same are binding to all men in these daies to forbear it likewise Will you please to consider how this hath been proved Because saith he we have no other reasons for the doing of it then they had This reason stands by the said conclusion as David's friends stood by him when God as he complains had put them far from him b Psa 88. 18. For what though it were granted which yet hath been denied and a good account given of the denial that we have no other reasons to baptize infants then they had yet is it no legitimate consequence from hence that therefore their reasons of forbearance are to be our reasons or reasons unto us why we also should forbear such a practise For they might have all the same reasons for baptizing infants which we have and yet their reasons might possibly as to them be overballanced with others of a contrary import upon which they might forbear the said practise But such reasons as these not lying before us as there is no necessity why they should we may stand bound to the
the rudiments of the world in such a sence as this viz. because they are managed and ordered by such principles of wisdom as those by which the Mosaicall ceremonies were ordered by God which yet must be M. A's sence to make his citation of the words any wayes pertinent to his purpose But if we must needs for Mr. A's sake though contrary to reason interpret the rudiments of the world the ceremonies of Moses that character of evill or of danger upon things which the Apostle placeth in this that they are after the rudiments of the world must be conceived to stand in this that they are of like nature and consideration in appearance with the old ceremonies of the Law viz. externall and carnal rites and observations having no communion with the spiritualnes or inwardnes of the Gospel which hath chiefly to do with the hearts souls consciences of men and injoyneth such wayes and actions and exercisings of themselves unto men which are proper to arise and proceed from an heart sanctified thorow Faith and fill'd with the love of God Now Baptism to whomsoever administred cannot in any such sence as this be said to be after the rudiments of the world or the Legall ceremonies because it is an Evangelicall Ordinance and commanded by Christ himself or if it be after these it is as well and as much after them when administred unto men and women as when unto children inasmuch as the nature of it is not altered or changed by being administred unto men So that Mr. A. is extreamly out of his way to think that the Administration of Baptism unto Infants is any wayes touched or concerned in that clause of the Apostle wherein he censureth things as dangerous and of threatning consequence for being after the rudiments of the world and not after Christ Sect. 141. Although it nothing concerns the cause in hand to follow him in his Answers to that objection which he falls upon though very unseasonably and irrelatively to the businesse before us and led unto it by the false light of his understanding the clause lately mentioned after the rudiments of the world p. 32. yet to afford him an opportunitie to reflect upon his importunitie in opposing Infant-Baptism let us endeavour to shew him the Mr. A. p. 32 weaknesse of his answer thereunto The Objection as himself propounds it p. 32. is this That both our Saviour and his Apostles vindicate and assert practises under the Gospell from the examples and practises under the Law as the disciples gathering ears of corn on the Sabbath from Davids eating the shew bread c. Mat. 12. 3 4 5. The ministring in carnall things to Ministers of the Gospell from the not muzling the mouth of the Ox that treadeth out the corn under the Law 1 Cor. 9. 9 10. To this Objection he answers 1. that it doth not appear that men of private spirits wanting that infallible guidance of the holy Ghost which Christ and his Apostles had may use like libertie in this behalf But for answer to this answer 1. Are not seeing men competent guides unto those that are blinde And if it be not lawfull or safe for us to follow or imitate Christ and his Apostles in any thing they did because we want the infallible guidance of the holy Ghost which they had what Christian or worthy way almost is left for us to walk in 2. Whereas he seems to distinguish between the guidances of the holy Ghost and to make some infallible and others falâ—ible I can at no hand subscribe his distinction I cannot believe any guidance whatsoever of the holy Ghost to be fallible iâ— such which may mislead or deceive those that are guided by it Only if by an infallible guidance he means such a guidance which they who are partakers of it know certainly to be such I mean infallible and by a fallible guidance such that they who are guided by it may possibly doubt whether it be his guidance and so infallible or no and in this respect may deceive them his distinction I suppose may passe But then â— Of what guidance of the holy Ghost can we be more confident that it is his and consequently infallible then when we are led by him to such grounds and principles of arguing upon which he taught those to argue and conclude in whom his guidance was infallible and known to be such by these persons themselves and acknowledged for such by us also Sect. 142. And whereas Mr. A. endeavours to strengthen his Answer thus Nay hath not the presumption thus to do been the sluce thorow which many popish superstitions have first entred into the world as supposing them to hold an analogicall and equitable proportion with many the Jewish customes I answer That what sluce soever a PRESVMPTION of imitating Christ and his Apostles in the methods and grounds of their arguings may be for the letting in either of Popish superstitions or other erroneous opinions certain it is that a duly considerate and reall imitation of them in this kind must needs be an happy sluce to let in many necessarie and important truths into the world For how small a portion of those truths which are importantly necessary to be known are expresly or as we use to say totidem verbis delivered in Scripture And if it be not lawful or safe to draw conclusions from Scripture-Principles or grounds the christian world must bear an intolerable burthen of darknesse and ignorance or of hesitancie and doubtfulnesse at the best which is little better then ignorance if not the same in things of highest concernment unto it Yea if it be not safe to draw conclusions upon the terms now mentioned Mr. A. with all his Anti-poedo-baptismall train have run a dangerous course in opposing Infant-Baptism there being as is notoriously known no plain or expresse Scripture against it no not yet the truth is of any more remote or obscure overture But Mr. A. seems to be a little jealous that his objection would ride over the head of this answer therefore he brings a second to encounter it The tenour hereof is 1. Though Christ and his Apostles did both back and illustrate their Doctrine and Precepts from instances and examples under the Law yet they never made these examples the sole ground and foundation thereof but these are still built upon that authority which they had from God otherwise 2. The things which both Christ and the Apostle in the cases obâ—ected plead for examples out of the Law were not meerly and barely institutive and positive but of a morall consideration and so of a more ready perception and deduction from those examples For answer Sect. 143. 1. Are the two members of this answer of any good accord between themselves or when the things which they Christ and his Apostles taught were of a morall consideration and so of a more ready perception deduction from Scripture-examples was it proper for them to insist upon
leave no weighty no effectual or lively impression of their truth or import upon the spirits and consciences of the hearers 5. Whether the now-named deficiences with § 9. several other disorders too frequent amongst you considered there be any great presence of Jesus Christ at any time in your holy Assemblies or such as is frequently manifest in the assemblies of other Churches or whether you have any countenance from heaven either in gifts or graces comparable to other Churches of the Saints And whether the principal if not the only cement and band that keeps and holds your Churches and Congregations together be not the simple conceit that you are by means of your new Baptisme gotten neerer to God and deeper in his favour then other men how holy or worthy soever otherwise above your selves 6. Whether the bulk and main body of persons whether men or women for I hope better things of some of you and which accompany Christian sobriety and true mortification but whether the generality or far greater part of persons of your judgement and practise in the Nation be not so far from that Christian sweetness humility and meekness of spirit which becometh those who profess themselves baptized into the death of Christ buried with him in Baptism towards all men that they scarce retain the moral principles of common Civility but are heady rash fierce despisers of others yea of good men self-conceited arrogant quarrelsome clamorous captious vain boasters unjust defamers of men dissenting in judgement from them still upon all disputes between men of their judgement and others about Baptisme how weakly soever their cause hath been pleaded by her Patrons and how potently and manifestly soever overthrown by her Adversaries yet ringing the great Bell of Ephesus for joy of the victory Great is Diana of the Ephesians Great is the Doctrine of Ana-baptisme and prevaileth a Cumque passim isti Anabaptistae de victoriâ ab Oecolampadio reportatâ gloriarentur edidit ille Colloquii cum Anabaptistis habiti acta Scultet Annal. Dec. 1. An. 1625. Vt primum Constantiam venit Balthasar Anabaptista apud ministros verbi sic nos calumniatus est victoriamque suam de Catabaptismo jactavit ut nesciam an nillos in odium nostri traxerit Ibid. In disputatione autem suprà modum erant vehementes parati mori potius quà m cedere Balthazar quidam Anabaptista literis ad Senatum Tigurinensem pollicetur se Zuinglium suis Scripturis superaturum de Baptismo Ibid. Anabaptisme it seemeth being more hardy then God supposed the King of Tyre would be Ezek. 28. 9. and daring to say in the hands of him that slayeth her I am God I am a divine Truth 7. Whether any person man or woman who § 10. have turned Proselyte to your way hath ever given or at this day can give any competent satisfaction unto men by any sensible growth in grace in knowledge in faith in love in humility in fruitfulness c. that their Proselytism in this kind hath added so much as one cubit nay so much as one hairs bredth to their spiritual stature or that their souls have prospered to any degree by means of their new Baptism Nay 8. Whether a very great number at least of those who have done homage to your way and have bowed down their judgements and consciences unto it have not been spiritual losers by the change sensibly declining and decaying in their graces in those Christian and worthy principles and dispositions which at first they brought with them unto your way waxing much worse after their new Baptizing then they were before as if their new Baptisme had not been into Christ or into his death but rather into old Adam and into his life And whether you your selves in several of your Congregations are not experimentally sensible of such a frequent declining and putrifying of your Members as this casting out and cutting off great numbers of them from day to day I was somwhat more particularly re-minded to put you upon consideration of these two particulars last mentioned by occasion of some of my acquaintance formerly who since have stumbled in the dark into your way These I confess are not many only this I have observed concerning them and must needs upon this occasion testifie that not any one of them as far as an estimate can be made by what is visible or discernable in point of conversation profecit hilum hath gained so much as the making of one hair either black or white by the exchange of his Baptisme but sundry of them have lost many degrees of that sweet Christian savour and love wherewith they excellently adorned the Gospel before I will not positively say by but upon after and since the translation of their judgements into your way 9. Whether amongst men and women whose § 11. Consciences have at any time been surprized with a conceit of more goodness in your way then in the contrary and so have betaken themselves unto it such who have been either the most Christianly meek and humble on the one hand or the most judicious sober learned and best composed on the other hand have not upon a little experience of your way grown cool and very indifferent in their thoughts about it yea and many repented of their weakness and surprisal and forsaken your tents as about Luthers time Oecolampadius Johonnes Gaster Pfistermeierus Johannes Denkius persons of great learning worth and humility with several others and of late yeers many of like character among our selves whom if I judged it convenient I could name Only I may be free I presume to mention that concerning Mr. Richard Baxter a man as like as any man I know to make a crooked generation streight if it be possible which himself hath published of himself viz. that his foot was once very neer to be taken in this snare Huldericus Zuinglius a man of most signal worth likewise in his times maketh the like acknowledgement in these words Wherefore I my self that I may ingenuously confess the truth some yeers ago being deceived with this error thought it better that childrens Baptisme should be delayed until they came to full age 10. Whether since the first invention and practise of your way in later times which according to Sculâ—etus who wrote the History of the Reformation of Christian Religion by Luther and other his Assistants partakers of the same grace with him therein was in the yeer 1521. a Origo fanaticae â—nabaptistarum sectae â—â—ic Anno debâ—tur Scultet Annal. Dec. 1. in Anno 1521. Nicolaus Ciconia Marcus Stubnerus Martinus Cellâ—rius Thomas Muntzerus primi hujus sectae nominantur Authores Ibid. men of your judgement wherever almost they have come have not obstrustructed the course and proceedings of the Gospel opposed troubled defamed the most faithful and worthy Instruments of Christ in the work of Reformation and upon this account been complained of by them b Cursum Evangelii
taught to turn head upon conscience yea and upon whatsoever is commendable in Nature it self are plainly laid under the Notions and names of most worthy Truths and such wherein the glory of the Gospel confisteth The truth is that a Ranter is nothing but an Antinomian sublimated Amongst the Virgin-Livers you wil be taught or § 13. Virgin-Livers tempted to stop the course and current of Nature until it breaks over not onely the dam wherewith you shal obstruct it but even all the banks and bounds which God himself hath prefixed to it Here also if you be easie of belief and tractable under a spirit of delusion you wil be provoked to make a breach upon al the Laws and Precepts of God which concern the Christian management of Relations and this under a pretext of sovereign devotion and of signal sequestration from the world Those commonly known by the name of Seekers are a generation who think they do God a most Seekers choice service in overlooking all that is written upon pretence of looking after somewhat higher more mysterious and sacred then any thing that is writen as if God who as the Apostle teacheth us hath in these last days spoken unto the world by his Son intended to reveal unto and speak by these men somewhat beyond and of greater import then any thing he hath spoken unto the world by him Amongst these this snare of death wil be spread in your way you wil be tempted to seek after another Jesus with the neglect and contempt of him besides whom there is no Saviour of souls Amongst the Quinto-Monarchians or persons § 10. best known by the name of the fift Monarchie men Quinto-Monarchians not so much from their opinion touching the said Monarchie as by that fierce and restless spirit which worketh in them to bring it in into the world by uncouth and unhallowed methods and ways and this before the times of the other Monarchies be fulfilled you wil learn to speak evil of those that are in dignity to curse the Ruler of your people to entertain darkness in stead of a vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to advance your selves with confidence into the things which you have not seen and to please your selves most when you neither please God nor sober minded men Amongst the Behemites or Mysterialists you Behemites or Misteryal wil learn little but uncouth and affectate words and phrases under which you may intend and mean what mysteries you please but nothing to the edification of any man nor scarce of your selves together with an art or faculty to allegorize quite away the vivifique spirit power and Authority of the Scriptures and this under a pretence of teaching Repentance Mortification Humility Self-denyal Resignation c. after a new and more excellent way then hath been formerly taught or known Here though you shal meet with strange and unheard of terms and expressions in a sufficient number to fil the world with new notions and secrets of truth such as the hearts and minds of men have been strangers unto until now yet wil the whole Encyclopedy of this learning hardly bless or enrich you so much as with one distinct notion veyn or streyn of truth which is not already abroad in the world amongst intelligent men yea and this in a far more scientifical garb or habit of expression Here you wil be taught to comment upon the light with darkness Contra-Remonstrancie as it is commonly taught § 14. amongst us is a model of divinity or of Christian Contra-Remonstrants Religion drawn quite besides the platform or pattern in the Mount I mean the mind of God revealed in the Scriptures The appropriate principles of this way may reasonably be conceived to lead unto most if not all other sects and those evils whether of opinion or of practise that are found in them Amongst the sons and daughters of this Divinity you wil learn such a Faith which instead of working by love wil work by carelesness and security and which wil give such large quarter unto the flesh that its own Life and Being wil be sorely endangered if not utterly overthrown thereby besides many most unworthy and hard thoughts and sayings of him who is Grace Love Goodness and Bounty it self and who is not willing that any should perish but that al should come to repentance a 2 Pet. 3. 9. and be saved b 1 Tim. 2. 4. Among the Arians and Anthropomorhites the life of godliness in you if you carry any such thing with Arians and Anthropomorphites you unto them wil be in danger of poysoning with dunghil notions and conceits of God and of Christ For here the abominable Idolatry of the old Heathen who changed the glory of the incorruptible God into an image maâ—e like to corruptible man which as the Apostle informeth us God most severely punished is in the clear and plain pri 〈…〉 les oâ— it taught as a great and unquestionable truth And He who the Holy Ghost stileth God blessed for ever c Rom. 9. 5. I mean Christ the Lord is allowed this God-head in a diminutive sence onely and such which dissolveth the glory of the mystery of the Gospel into a piece of odd and savour-less projection without any length or breadth depth or height of wisdom in it Amongst the High-Presbyterians and men baptized into their spirit you must submit your faith to the test of men and be content to be at a classical or Synodical allowance for what you shal beleeve And yet here you wil be taught to sacrifice the peace liberties and comforts of other men and these it may be better more righteous yea and sounder in the faith then your selves upon the service of such a faith which is form'd and model'd by the fancies or weak understandings of men and these superintended for the most part and influenced by some politique or corrupted interest or other These are the principal Sects and by-ways of Christian profession at this day on foot amongst us as far as my knowledge and memory at present serve me to recount them unto you into which I mean into one or other of which if you be not throughly established with the knowledge of the truth and of the good word of God and withal watchful in prayer unto God to keep you in the good old way of truth and peace your foot wil be in danger of sliding and in so much the more danger because these ways of errours at least some of them have deceived great numbers of men and women and are at this day occupyed by many according to that of Christ to his Disciples themselves Take heed that no man deceive you For MANY shall come in my name saying I am Christ and shall deceive MANY Facilè transitur ad plures is the saying of Seneca i. A little consideration serves a man to make one in a multitude or throng Besides there are reports
John Deodate commenteth the place thus Of water He seems to intimate two distinct and severall parts of this change and by water he means the expiation and remission of the sin and by the Spirit the whole work of regeneration Hugo Grotius findeth the figure Hendiadis in the clause born again of water and of the Spirit i. saith he of the Spirit who is like unto water in his working b Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam sicut in spiritu igne Mat. 3. 11 significat per spiritum igneum ita hic ex spiritu aqua est ex spiritu aqueo Neque obstat quòd vox altera quasi limitans hic praecedat Nam sic Act. 17. 25 Gen. 3. 16. Gen. 2. 7. 11. Col. 2. 8. c. in Joh. 3. 5. 8 c. Grotius Of which interpretation he gives a further account upon the place Concerning the latter place Tit. 3. 5. Calvin indeed conceives that the Apostle in the phrase by the washing of regeneration alludeth unto Baptism in which apprehension I judge it not worth a while for any man to dissent from him Yet neither doth the phrase it self nor the scope of the Context or subject matter in hand enforce any such interpretation much lesse do they either divisim or conjunctim so much as invite us to think the Apostle thereby meaneth Baptism And Marlorat upon the place citeth a Protestant Exposition with whom himself seemeth to accord who by the Laver or washing of Regeneration understandeth the vâ—rtue or power of the holy Ghost because he is the Author of that interraâ—l nâ—wness whereby our hearts are purged from the filth or defilements of sin So that Mr. A. hath sufficient cause for all that tendernesse with which he cites the said Scripture passages for his purpose Sect. 79. But let us in the next place see how like a man he quitteth himself and what strength he produceth in the defence of his golden dream formerly mentioned viz. that men do take up the Ordinance of Baptism about the beginning of their repentance IN ORDER TO THE REMISSION OF THEIR SINS For I confesse that if he be able to make truth of this notion in the sence which his words bear in ordinarie understandings he will gain the prize which he runeth for in the second part of his discourse viz. that necessary it is for persons to be baptized after they believe their Infant-Baptism notwithstanding But what he pleadeth in proof of the said notion the Reader may find p. 18. of his discourse beginning thus Finally Believing and being baptized are conâ—oyned as relative to sâ—lvation Mar. 16. 16. And a little after That both repentance and the declaration of it by Baptism is required on mans paâ—t to interesse him in remission of sins and sanctification of the Spirit the things covenanted or promised on Gods part is too evident to be denied by any BUT THOSE THAT WILL NOT SEE from Act. 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 c. For answer 1. How insupportable is he in that most heavie Sentence which here he denounceth against many thousands as holy as upright as worthy men as ever the earth bare any since the Apostles days yea in a manner against the whole Christian world viz. that they are persons THAT WILL NOT SEE i. that will fully oppose the light of divine truth shining unto them For how few are they of this generation of men but have denied that the Declaration of repentance by Baptism as well as repentance it self is required on mans part to interesse him in remission of sins Or do they not all generally and as it were with one mouth professe and teach and this with the full current of the Scripture that there is nothing essentially requisite on mans part to inâ—eâ—ess him in remission of sins i. to put him into a state of salvation but a true faith in Jesus Christ which includes repentance from dead works unto which also upon this account the said promise of remission of sins is sometimes made Indeed speaking of that full and finall remission of sins which shall in the hearing of Heaven and Earth be awarded by the Great Judge in his day unto all Beleevers to the obtaining of this they require of men over and above either the simple act or habit whether of the truest Faith or soundest Repentance a perseverance in both and in the fruits or actings of both unto the end The truth is that as the notion here maintained by Mr. A. is one of the worst and most dangerous opinions owned by him in his book so is the morall misdemeanour mentioned simply the worst and most unchristian strain therein But 2. To detect the errour of the said notion or Doctrine viz. that Baptism is therefore called the Baptism of Repentance because men are to take it up in order to the remission of sins or in the latter edition of it that the Declaration of repentance by Baptism as well as Repentance it self is required on mans part to interesse him in Remission of sins and Sanctification of the Spirit It is to be considered Sect. 80. 1. That as Remission of sin is no where in Scripture promised unto Baptism apart from Faith or from Repentance but unto these sometimes to the one and sometimes to the other apart from Baptism and without relation hereunto see and consider Joh. 3. 16 18 36. Lu. 24. 47. Act. 5. 3. Act. 3. 19. Ac. 8. 22. Ac. 11. 18. 2 Pet. 3. 9. Rom. 3. 28 30. Rom. 4. 3 5 16 23 24. to omit many other places so is the sanctification of the Spirit promised unto Faith simply and sometimes unto prayer sometimes to the love of God yea and hath frequently been vouchsafed unto men by God upon their believing without Baptism See for this expresse Scripture Joh. 7. 38 39. Act. 10 44 45 c. Act. 11. 17. Gal. 3. 2. Luk. 11. 13. Gal. 3. 14. Eph. 1. 13. 2 Thes 2. 13. Act. 6. 5. Act. 9. 17. Act. 15. 7. compared with ver 8. Therefore certainly Baptism is not required of men at least in a way of necessitie to interesse them either in remission of sin or in sanctification of the spirit For if so how could these be obtained without it 2. If Baptism or a Dâ—claration of mens Repentance by Baptism be required on mans part to interesse him in Remission of sins how can men besaid to be justified by faith thorow the blood of Christ or the blood of Christ be said to cleanse men from all their sins Rom. 3. 22 24 25. 1 Joh. 1. 7. besides other places without number Baptism without all question is no part either of Faith or of the blood of Christ Therefore justification or remission of
upon this account baptize him Therefore according to the tenor of your late reasoning neither did he baptize him upon the account of his being in favour with God or of his relation of Sonship unto God To this I answer that although John knew Christ to be the Son of God when he declined the baptizing him as well as afterwards when he baptized him yet it seems he did not at present so wel consider that he being the only begotten Son of God and so a person in dignity infinitely transcending other men it was meet for him being a weak and sinful man to baptize him until the Lord Christ himself admonished or informed him of the meetness of the thing the transcendent dignity of his person notwithstanding Suffer it to be so now for thus it becometh us to fulfill all righteousness Mat. 3. 15. as if he should have said How true soever it be which thou alledgest against thy baptizing me as viz. that thou hast need to be baptized of me and not I of thee yet be content to do what at this time and upon the present occasion I desire of thee because it becometh me notwithstanding the peculiar dignity of my person yet in respect of my mediatory undertaking to condescend to every thing which is righteous or meet for other men to submit unto So then if it be righteous and meet for other persons who are the sons of God and because or as they stand in this relation unto him and not meerly as they are beleevers to be admitted unto Baptism then did Christ desire Baptism and was accordingly baptized as or because he was the Son of God although it be true that he was indeed the first born amongst many brethren as the Apostle speaks and so his relation of Sonship of an higher nature then other mens Sect. 188. Now that other persons are not regularly admittable unto Baptism nor ever were in the Apostles times admitted hereunto simply and meerly as or because Beleevers but as or because their faith thorough the profession of it did declare them to be the Sons of God and so iâ— special favour with him is beyond all controversie evident upon these grounds 1. If beleeving Jesus Christ to be the Son of God gives a regular capacity of Baptism as it is simply beleeving and not as it declares the Beleever to be the Son of God and in special favour with him then is the Devil himselfe or at least may be in a regular capacity of being baptized The reason of this consequence is evident because he beleeves Jesus Christ to be the Son of God or at least is a sufficient capacity to believe it The Apostle saith that he was mightily or with power declared to be the Son of God according to the spirit of holinesse by the resurrection from the dead Now the devil is very capable of any rational demonstration how much more of such which are pregnant and full of power to convince And though he be a lyar and the Father thereof yet being subtile and wise in his generation he is not like to lye to his own disadvantage which yet he must be supposed to have done when he said unto Christ I know thee who thou art the holy one of God Mark 1. 24. â—f he had lyed in so saying So that there is little question of the validity and truth of the consequence in the said major proposition Now that the Devil is or may be in a regular capacity of being baptized is I presume none of Mr. A's thoughts Therefore believing simply as beleeving doth not qualifie for baptisme but as it selfe being professed or declared declareth the Professour of it to be a child of God 2. If believing simply as believing inrights unto baptism then did Philip put the Eunuch upon harder and stricter termes to satisfie himselfe about his meetnesse to be baptized when upon this account he required of him or imposed on him a beleeving with the whole heart Act 8. 37. then his commission in that behalfe allowed him to do And indeed his admonishiâ—g or presting the Eunuch to believe with all his heart plainly intimated that it was such a Faith or beleeving which would render him capable of Baptisme to his own comfort by which he could approve himselfe to be a child of God If so then is it not the simple or absolute nature or act of beleeving but that relative or declarative nature oâ— property of it we speak of by vertue or meanes whereof it gives a capacity of baptisme unto men If so then it readily follows that it is the relation of Son-ship unto God which originally primarily and directly investeth with this capacity and that wheresoever and in whomsoever this may reasonably be presumed to be there is as rich as regular a capacity of baptisme as beleeving by means of the profession of it can give unto any man And that it is the property of Faith to give unto men the relation we speak of I mean of Son-ship unto God is the loud vote of the Scripture from place to place Joh. 1. 12. Gal. 3 26. and elsewhere And if Faith gives the relation of Son-ship the profession or declaration of Faith must needs give knowledge of this relation unto men Sect. 189. If it be here replyed true it is Faith professed declareth a person to be the Son of God but it followeth not from hence that therefore it qualifieth for baptisme in this consideration I answer if this be the noblest and highest consideration in Faith viz. that it gives the relation of Son-ship unto God makes a man or a woman to become a child of God which I suppose is no mans question then must it needs be the highest consideration also in the profession of it that it declares a man or woman to be the childe of God And if these things be so it undeniably followeth that either it is somwhat that it is meaner and lower in Faith and so in the profession of Faith which instates men in a capacity of Baptism or else that it is that relative declarative nature in it of which we speak which thus enstateth them Now then if Baptism be to be looked upon as a matter of favour or priviledge vouchsafed by God unto men or unto his children it is unreasonable to conceive or think that he should conferre it upon the account of that which is meaner and lesse considerable in them passing by that which is more excellent more considerable and worthy 3. If faith giveth not right unto Baptism in that declarative consideration mentioned then giveth it in some consideration relating to it as for example either as it is simply an act or as it is such or such a kind of act or as it relateth to such or such an object or the like But there is no other consideration in Faith by vertue whereof it can so much as tolerably be conceived that it should give a capacity of Baptism Therefore it
those that brought them 4 If Christ had blessed these children only as emblems or types of Gospel converts in case Lambs or Doves or Sheep had been brought unto him likewise he might upon such an account as well have layd his hands upon these and blessed them and have said Suffer Lambs and Doves and Sheep to come unto me for of such is the Kingdom of God But is it meet to make any part of a sober mans faith to beleeve or think that the Lord Christ in the case specified would either have done or spoken according to the tenour of these things 5. And lastly because the conceit we oppose is in it self so uncouth and improbable that it is not like to ride any mans judgement unless he finds it bowed down with prejudice the reason which Christ gives for this his order that Children should be suffered to come unto him and consequently of his gracious intentions towards them upon their coming is this viz. That of such is the Kingdome of heaven This clearly proveth that the blessing wherewith hee now blessed those children that were brought unto him and intended to bless those that should be brought unto him afterwards was a blessing appropriate unto Saints or such who are subjects in the Kingdom of God But the Bread in the Sacrament is no Saint though the Papists dream it to be the King of Saints and therefore no capable subject of such a blessing which the children obtained by their coming to Christ A Table of some Texts of Scripture occasionally handled or touched in the preceding Discourse and to which some light is given besides many others cited only probation-wise GEn. 17. 1. The uncircumcised Man-child shall be cut off from his people page 349 Exod. 3. 6. I am the God of Abraham the God of Isaac and the God of Jacob p. 3 12 Eccles 7. 11. Wisdom is good with an inheritance 230 12. 1. Remember thy Creator in the daies of thy youth 347 348 c. Isa 1. 11 12. To what purpose is the multitude of your Sacrifices unto me c. 103 Mat. 3. 11. I indeed baptize you with water unto repentance 246 248 328 375 3. 15. Suffer it to be so now for thus it becometh us to fulfil all righteousness 263 390 401 12. 3. Have ye not read what David did when he was an hungry c. 12 12. 8. For the Son of man is Lord even of the Sabbath-day 323 18. 6. But whoso shall offend one of these little ones who beleeve in me c. 166 167 19. 13. Then there were brought unto him litle children that he should put his hands upon them and pray c. 132 161 162 344 22. 31. But as touching the resurrection of the dead have ye not read c. page 3 28. 19. Go and teach all Nations baptizing them c. 167 168 c. Mar. 1. 4. The Baptism of Repentance for the Remission of sins p. 246 372 c. 1. 8. I indeed baptize you with water 328 1. 38. For therefore came I forth 247 10. 13 14 c. And they brought young children unto him that he should touch them c. and he layed his hands on them and blessed them 132 159 160 161 162 344 16. 16. He that beleeveth and is baptized shall be saved 229 230 c. 373 Luke 3. 15. And all men mused in their hearts of John whether he were Christ or no 284 7. 29 30. And all the people that heard him and the Publicans justified God being baptized with the baptism of John But the Pharisees and Lawyers rejected the counsel of God against themselves not being baptized of John 182 183 260 261 Joh. 1. 31. But that he should be made manifest unto Israel am I come baptizing with water 175 176 3. 5. Except a man be born of Water and the Spirit c. 216 333 3. 23. And Iohn also was baptizing in Enon neer Salim because much water was there 62 63 3. 32. No man receiveth his testimony 152 5. 31. If I bear witness of my selfe my witness is not true 206 6. 40. And this is the will of him that sent me that he that seeth the Son and beleeveth on him c. 331 7. 39. This he spake of the Spirit which they that beleeve on him should receive pag. 329 13. 7. What I doe thou knowest not now but thou shalt know hereafter 202 20. 29. Blessed are they who have not seen and yet have bleee 8ed 331 Acts 2. 3. 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 Holy Ghost 234 235 236 c. 330 376 2. 39. For the promise is unto you and your children c. 145 2. 41. And the same day there was added about three thousand souls 294. 3. 19. Repent therefore and be converted that your sins may be blotted out c. 235 5. 14. And beleevers were the more added unto the Lord multitudes both of men and women 157 7. 25. For he supposed that his brethren would have understood how God by his hand would deliver them but they understood it not 4 8. 10. To whom they all gave heed c. 157 158 10. 47. They were baptized both men and women 152 158 10. 47. Can any man forbid water that these should not be baptised 25 15. 10. Why tempt ye God to put a yoke upon the neck of the disciples c. 85 17. 31. Whereof he hath given assurance unto all men in that he hath raised him from the dead 4 21. 5. And they all brought us on our way with Wives and children 155 22. 16. And now why tarriest thou Arise and be baptised and wash away thy sins c. 252 253 c. Rom. 2. 26. Therefore if the uncircumcision shall keep the righteousness of the Law shall not his uncircision be counted for circumcision 294 295 4. 11. And he received the sign of circumcision a seal of the righteousness of the Faith which he had being yet uncircumcised that he might be the Father of all men that beleeve 187 188 c. 4. 18. Who against hope beleeved in hope that he might be the Father of many nations 188 189 c. 6. 5. For if ye have been planted together in the likeness of his death ye shall also c. 280 8. 14. As many as are â—â—d by the Spirit of God these are the Sons of God 286 8. 23. Even we do sigh in our selves waiting for the adoption 249 8. 24. For we are saved by hope 303 10. 1. My hearts desire and prayer for Israel is that they may be saved 246 10. 10. For with the heart man beleeveth unto righteousness c. 249 14. 22. Hast thou Faith Have it to thy selfe before God 107 1 Cor. 1. 17. For Christ sent me not to baptize but c. 128 327 3. 8. The ministration of the spirit 326 7. 9. It is
better to marry then burn 108 9. 9. Thou shalt not muzzle the mouth of the Ox that treadeth out the corn 4 10. 1 2. And were all baptized unto Moses in the cloud c. 37 38 11. 28. But let a man examine himself c. 25 26 14. 12. Seek to excel to the edifying of the Church 173 14. 26. Let all things be done to edifying 345 1 Cor. 14. 31. They may all prophecie one by one that all may learn c. 246 2 Cor. 2. 16. And who is sufficient for these things 23 13. 1. In the mouth of two or three witnesses shall every word be established 133 138 Gal. 3. 12. For the Law is not of Faith but the man that doth them shall live in them 299 3. 24. Wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith 266 267. 3. 25 26 27. But after Faith is come we are no longer under a Schoolmaster For ye are all the children of God by Faith in Christ Iesus For as many of you as have been baptized into Christ have put on Christ 265 266 c. 286. 3. 29. If ye be Christ ' s then are ye Abraham ' s seed 271. 272 5. 5. We thorough the spirit wait for the hope of the righteousness by Faith 249 7. Ye are all partakers of my grace 276 Philip. 1. 16. The one preach Christ of contention not sincerely suppossing to adde affliction to my bands 24 Col. 2. 8. After the rudiments of the world 318 319 2. 11 12. In whom also ye are circumcised Buried with him in Baptism 145 256 1. 5. The unfeigned Faith which is in thee which first dwelt in thy Grand mother c. 190 2 Tim. 4. 3. For the time will come when men will not endure sound Doctrine but after their own lusts shall heap to themselves Teachers having c. 2 Heb. 12. 14. Without holiness no man shall see the Lord page 373 Iam. 3. 2. For in many things we offend all 212 1 Pet. 3. 21. The like figure whereto even Baptism doth also now save us not the putting away of the filth of the flesh c. 256 302 2 Pet. 1. 19. We have also a more sure word of Prophecie c. 322 1 Joh. 3. 10. Whosoever doth not righteiusness is not of God c. 373 A Table of the particulars contained in the preceding Discourse A ADminâ—stration No administration comprehendeth or expresseth the whole mind of God in or abouâ— the Ordinance administred 110 111 118 Agreeableness may stand in the community of one property only 325 Mr. Allen his Petition p. 101. His discourse how censured by some p. 102. His abuse of Baptism the greatest 104. His question not properly about Baptism nor the administration of Baptism 104 111. Not stated in opposition to his adversaries 108. His prescription how to come to satisfaction in it 111. Makes the night overseer of the day 111. Takes no notice of a want of a Baptismal Institution ibid. His late opinion about anoynting with Oyl 113. He turns aside from his business 123. Alters the state of the question 261. Differs from his Master Fisher 34 199. Cites Scriptures against himself 154. Rends Christian society upon had-I-wist 216. Alloweth not the holy Ghost the liberty of his own understanding to draw up his own records 152. Maketh himself wise above what is written 151. Offereth sacrifice to an unknown God 185. Contradicteth himself 228 198 214 265 305 340 371. Most heavily censureth the whole Christian world 218 221 222. Blameth in Paedobaptists what himself practiseth 314. Citeth Scriptures impertinenâ—ly 306. Triumpheth without a Conquest 278. Mispropoundeth the argument of his adversaries 359. In his citations of Scripture he somtimes putteth in wâ—rds that make for him and sometimes leaveth out words that make against him 181 182 260 302 Ana-baptism can sail with any wind 162. Not so termed by way of disparagement or disgrace 165. Not justifiable by the Scriptures 72 73. The wrath of God hath been from time to time revealed from heaven against it and this in several kinds 80 81 82 c. An harbinger to erroneous wild and fond opinions 81 82 83 c. Anabaptists Some Samaritanâ—ze better Jews then themselves 9. No good consequeâ—tialists 13. Multiply bands of conscience without Scripture 14. Improvident in exchanging their Infant-baptism 18. Superstitious and Will-worshippers 30 41. Make the entrance into Christian Churches more dangerous and grievous then the entrance into the Jewish Church was 39. Act beside and without Scripture warrant or example 42. Former and latter compared 86. Two sorts of them 88. Their Churches divided 362. They have alwaies been injurious to the Gospel 85 86 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it sign fieth 25 Augustin for Infant-Baptism from the Apostles 133 134 c. 140. Accounteth for the original of Godfathers c. 41 B Baptism A seal of the righteousness of Faith page 34 190 191. Not to be administred with danger 20 21. May be performed without dipping 29. Questions about in like to be endless 104. and little advantageous to the Gospel 107. Contendings about Baptism now and Circumcision of old compared 102 103. Idolized by Mr. A. ibid. Never expressed by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to dip 47. Typifies Christs applying him â—lf unto men 55. not given for bodily cures 57. Manifestation of Christ to the world no end of it 175 176 c. 283. Justifying God in the sight of the world no end of it 259 260. compared with Circumcision 187. When it is common it is no argument of Faith 178 179 c. It is not unlawful when some one end of it only is not attained 258. It is not a part of the Gospel 263. Is no Scripture test oâ— visible Saintship 274. 275 276 c. 281. No declaration or profession of Christ made by it unto the world 283 284. c. Administred in Rivers and in cold seasons prejudicial unto health yea and life it self 39. Three kindâ— of Baptism besides Water-baptism 236. Whether Christ be put on by Baptism 285 286. How it saveth 302 303. Whether it be a part of the Gospel ministration 327. Whether it contributes towards the receiving of the Spirit 327 328 c. Requireth no active principle in the subject in reference to the reception of it 241 338. It is still in force 349. although the arguments to the contrary have not been well answered by any Anti-pado-baptist 231 232. Why called the Baptism of Repentance for the remission of sins 380 381. Whether and how rewardable 353. Why described as relating onely unto persons of discretion 372 373. How rewardable without Faith 153. What it must be that qualifieth for it 380 Adult baptism a seminary of confusion in Churches constituted 32. Amongst persons born of Christian Parents not consistent with the Gospel rule of Baptizing 70 71 72 c. Baptism administred to non-beleevers 112. 113
yet peace before joy Rom. 14. 17. Melchizedeck's act in blessing Abraham is mentioned in the first place and his blessing the God of Abraham in the latter Gen. 14. 19 20. So likewise the burnt-offering is named before the sin-offering Levit. 12. 8. whereas the sin-offering was in order of time to go before it as appears Levit. 8. 14 18. and so again Levit. 9. 7 c. It were easie to multiplie instances in this kind I mean both where there is an interchangable expression of the same things in respect of prioritie and posterioritie as likewise where that which precedes in time is mentioned after that which in time comes behind it Therefore from the Order in Peters exhortation between Repentance and Baptism nothing can be argued to prove a necessitie that Repentance alwayes ought in respect of time to precede Baptism as neither did it precede in the Baptism of which notice was taken formerly 2. In case it were granted that from the Scripture yet on the stage it could be proved yea or were so evident as Mr. A. gloryingly over his adversaries pretendeth that remission of sins dependeth in part upon Baptism and that neither Faith Repentance Love Humility Self-deniall Mortification with all the heavenly retinew of the Graces of the Spirit can do any thing to the interessing men in this priviledge but only in conjunction with Baptism yet neither from hence will it follow that therefore Infant-baptism is unlawfull yea or not as available in this kind as Mr. A's after-baptism is Evident it is that there is no rational footing for either of these inferences in either of the premises For the lawfulnesse of Infant-baptism supposed the contrary whereof as we even now demonstrated cannot be proved from the Scripture in hand there can be no reason to dis-interesse it in any priviledge or blessing which is vested in any Water-baptism whatsoever Sect. 98. Thus at last we see as by a noon-day light how unadvisedly and upon how slight grounds Mr. A. hath fallen un-Christianly foul and heavie upon his Christian Brethren dissenting from him in his sence about Baptism by adjudging the case against them thus It is too evidēt to be denied by any but those that wil not see from Act. 2. 38 39. That both Repentance and the Declaration of it by Baptism is required on mans part to interesse him in remission of sins sanctification of the spirit And as touching this latter the Sanctification of the Spirit that Baptism is not necessarily or universally required on mans part to interess him herein is of much more easie demonstration then the former But enough upon this account hath been said formerly considering how point-blank the Scripture lieth in many places against this conceit Review the eighth Section of this Discourse Although Mr. A. for cause best known to himself waves the impanelling of Act. 22. 16. to serve upon his Jurie as hath been formerly noted yet because Gehezi thinks himself wiser at this turn then his Master and will not lose the opportunitie and advantage so seeming to him of such a Scripture though the other letteth it passe let us bestow a few lines in the examination of it also The words are these And now why tarriest thou arise and be baptized and wash away thy sins calling upon the Name of the Lord. Paul himself reporteth these words as spoken unto him by Ananias upon his sight restored of which he had been for a season deprived by means of the glory of that light wherein the Lord Christ had appeared unto him from heaven as he was journeying towards Damascus Now because Ananias expresseth himself unto Paul thus be baptized and wash away thy sins some according to the tenour of Mr. A's Doctrine inferre that therefore Baptism washeth away sinnes i. procureth Justification or pardon of sinne in the sight of God But to this we answer 1. Substantiall proof hath been made and this by many arguments that remission of sinnes is the purchase or procurement of the blood of Jesus Christ and is obtained or received by such a Faith which is accompanied with a true Repentance and that it is not suspended either in whole or in part upon Water-baptism 2. Evident it is that Paul when and before the words in hand were spoken unto him by Ananias was in an estate of Justification before God and had obtained a remission of all his sins For 1. Ananias saluteth him BROTHER Saul Act. 22. 13. before he baptized him which doubtlesse had he judged him to be in an estate of Reprobation he would not have done 2. He prayed and this with acceptation in the sight of God before he was baptized Act. 9. 11. This also evinceth him to have been in favour with God before his said baptizing and consequently that his sinnes were forgiven him 3. When Ananias replied unto the Lord Christ speaking unto him in a vision and injoyning him to seek out Paul that he had heard by many how much evill he had done to the Saints at Jerusalem the Lord made him this answer Go thy way for he is a chosen vessell unto me to bear my name before the Gentiles and Kings and the children of Israel For I will shew him how great things he must suffer for my Names sake c. These things sufficiently declare him to have been in favour with Christ whilst he was yet unbaptized and so not to have been in a state of condemnation or under the guilt of his sinnes and consequently that his sinnes were not for given him either by means of or upon his baptizing 4. The Lord Christ had in a most extraordinarie and glorious manner revealed himself from heaven unto him telling him plainly that he was Jesus whom he persecuted and Paul beleeved him accordingly Act. 9. 5 6. Therefore certainly by this time he was in a state of acceptation with Christ and so cleansed from his sins 5. And lastly if his sins were in any such way or sence washed away in or by his Baptism as if untill now he had been in a state of wrath thorow a retainment or non-forgivenesse of his sinnes by God then had Ananias admitted an unclean person and a child of Sathan unto Baptism when he admitted Paul and consequently neither Faith nor Repentance nor yet the profession of either shall be necessarie to qualifie for Baptism unlesse it be said that Ananias acted contrary to Gospell rule in baptizing Paul Therefore certainly Ananias his meaning in saying unto him Arise and be baptized and wash away thy sins c. was not that by being baptized he should be justified in the sight of God or obtain the pardon and forgivenesse of his sins These as hath been proved having been forgiven him before his baptizing but that either 1. he should wash away his sins Typically or Sacramentally or else and rather 2. that upon his being baptized he should wash away his sinnes i. in his own expression and phrase cleanse himself from all
filthinesse both of Flesh and Spirit serving God in righteousnesse and true holinesse all the dayes of his life So that these words and wash away thy sinnes do not expresse or relate unto matter of justification but of Sanctification This latter Interpretation might be abetted by the enlargment and pressing of these and such like considerations 1. Men are no where in Scripture commanded to justifie themselves at least not in that sence wherein some Anabaptists interpret the words in hand and against which we now argue but frequently to sanctifie themselves See Levit. 11. 44. Levit. 20. 7. Joel 3. 5. 2 Chron. 29. 5. to omit other places 2. The work or duty of Sanctification is often expressed by the Metaphor of washing Wash you make you clean put away the evill of your doings c. Isa 1. 16. O Jerusalem wash thine heart from wickednesse c. Jer. 4. 14. But ye are washed but ye are sanctified c. 1 Cor. 6. 11. 3. It hath been proved that Paul before his baptizing was in a justified condition and consequently could not be exhorted by Baptism to wash away his sinnes in any such sence which importeth Justification or remission of sins 4. The sence we now plead of the words and wash away thy sins well accommodates both the former and the latter part of the verse whereas the sence opposed falleth in kindly with neither For the former thus Be baptized and wash away thy sins i. be baptized and then be carefull to observe the holy ingagement which thy submission unto Baptism imposeth on thee For the latter thus Wash away thy sinnes calling upon the Name of the Lord 1. Cast away from thee the evill of thy wayes depart from iniquitie so shall thou call upon the Name of God or of Christ as some expound the word Lord with acceptation according to that 2 Tim. 2. 19. as the Geneva Translation readeth it Let every one that calleth on the Name of Christ depart from iniquitie Whereas on the other hand to make Ananias to speak unto Paul thus Arise and be baptized and so â—ustâ—fie thy self c. is to make him speak an uncouth Dialect and unknown to the Scriptures Allthough I rather incline to the interpretation of the place now asserted yet the other which understandeth Ananias to speak of a Typicall washing away of sinne by Baptism is probable and of good accord with Scripture notion and Phrase This interpretation supposeth Ananias speaking unto Paul to this effect Arise be baptized and wash away thy sinnes c. q. d. The Lord Christ hath appeared from Heaven unto thee he hath prevailed with thee to believe on him to the justification of thy person and forgivenesse of thy sins Why then shouldest thou delay the receiving of the seal or confirmation of this thy blessednesse and not make hast to be baptized seeing Baptism is a Type or Figure of an Heavenly institution wherein the washing or cleansing of the conscience from the guilt and defilement of sinne is shadowed and Typically or Sacramentally transacted In Scripture things are frequently said to be done simply and without explication when they are done only in their Type or Sacramentally Thus Ezekiel calleth his declaring the destruction of the citie the destroying of it simply When I came to destroy the citie Ezek. 43. 3. So likewise he is said to bear the iniquitie of the house of Israel and so to lay siege against it c Ezek. 4. 3. 5. when as he did these but in Type and figure only Therefore WE ARE BVRIED with him by or through Baptism c. Rom. 6. 4. i. we are Typically or Sacramentally buried with him c. So Col. 2. 12. buried with him in Baptism Thus 1 Pet. 3. 21. The figure of Baptism is said to save men of which formerly viz. Sect. 130. In this kind of Dialect likewise the Apostle tells the Galathians that Christ was crucified among them meaning Sacramentally or representatively only Gal. 3. 1. to omit many the like I finde our Protestant Expositours more generally leaning rather to this interpretation then the other Water saith Bâ—llinger doth not wash away sins but grace which is signified by water a Non enim aqua abluit peccatum sed gratia qua significatur per aquam Calvin saith that no such thing is intimated as if any thing taken away either from the Holy Ghost or from the bloud of Christ were put into and shut up in the element but that God is willing that the Element should be a prop or support to our weâ—knesse Therefore in as much as Baptism helpeth our Faith in the receiving the forgivenesse of our sinnes by the blood of Christ only it is called the Laver or washer of the soul b Non quod quicquam vel ex Spiritu Sancto vel ex sanguine Christi detractum in elemento includatur Sed quia signum ipsum Deus vult infirmitatis nostrae adminiculum esse Quatenus ergo fidem nostram adjuvat Baptismus ut remissionem peccatorum accipiat ex solo Christi sanguine lavacrum animae vocatur Calvin in locum I forbear pluralitie of quotations They who make Justification or remission of sins to depend upon Baptism do as Calvin upon the place in hand aptly expresseth it Baptismo Christum obruere overwhelm Christ with Baptism Nor is there any thing pertinent to the businesse in hand in what Mr. A. subjoyneth in the close of this discourse And saith he 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 Gospell upon their cordiall embracing it then the Baptism of Infants is voided as to this use also in asmuch as they are uncapable of exerting any act of heart For 1. Every mans assent and consent unto the terms of the Gospell is not publique With the heart saith the Apostle man believeth unto righteousness Indeed no mans assent or consent hereunto is publique but very secret and private The Lord and no other knoweth certainly who are his Yea not so much as the probabilitie of any mans assent and consent is publique untill it be by one means or other made publique Now then if it must be made publique before it be entered by Baptism Baptism cannot be the publication or manifestation of it at least not the first or immediate publication of it Nor can the declaration or publication of any mans Faith or Repentance be any end worthy Baptism in case they be declared and made publique before Baptism interposeth for this declaration When the battell is fought and the day won there is no need of fresh souldiers 2. If it be one end and use of Baptism for persons hereby to enter their publique assent and consent unto the terms of the Gospell upon their cordiall embracing it then is both Mr. A's own Baptism yea and the Baptism of a very great part of those baptized in his way voided