of the Ceasing of Circumcision and other Rites of the Mosaical Law for the Apostles we find were as ready and as careful to make known the Cessation of such Rites as Carnal Ordinances that were not to abide in the Church as they were in establishing and confirming all those Precepts they knew were to continue to the end of the World. If therefore I say Water-Baptism must not have remained or if it were not according to Christ's Will and Testament an inseparable Companion of his Doctrine we should have had some hint or intimation of it either by Christ's own Mouth or by the Mouths of his Apostles who were to deliver and command nothing to People but what they had received of the Lord Jesus or what was commanded them of the Lord as concerning the Cessation of that Service or any Toleration of any one Person to omit it but as we find it given forth by Christ and practised by his Apostles and Primitive Saints even from the beginning of it which was in John's baptizing in Water So we find it ad jure to continue as part of his Mind and Testament amongst other things not a tittle of which Testament is yet annihilated nor shall till he come to take an account of all Men in respect of their Obedience or Disobedience as to the preceptory part of his Will contained therein But furthermore whereas these Objectors seem to intimate that Jesus Christ was not commanded or commissionated from the Father to baptize with Water as John was because 't is said by John I verily baptize you with Water but he shall baptize you with the Holy Spirit as if Christ had nothing to do to meddle with the Baptism of Water as any Ordinance of his or to give any order about it or had any more power to dispence or enjoin it than John had power to meddle in or take upon him to baptize with the Spirit which peculiarly belong'd to Christ as that of Water peculiarly belonged to John. To what they speak upon this account we must say and tell them that Jesus Christ had Command and Commission from the Father as Mediator to give forth and enjoin Water-baptism though he committed the actual Administration of it to his Disciples for sith he commanded them to do it and so Baptized saith an eminent Writer per alios at least if not per se read John 3. 22. And after these things came Jesus and his Disciples into the Land of Judea and there he tarried with them and baptized And John also was baptizing in Enon near Salim c. vers 23. Which is more fully explained Chap. 4. 2. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more Disciples than John though Jesus himself baptized not but his Disciples Now if he had not received Command from the Father thus to do his Testimony is not true which to say as the same Author observes were Blasphemy for â—ote what he affirms John 12. For I have not spoken of my self but the Father which sent me he gave me a Commandment what I should say and what I should speak Whatsoever I speak therefore even as the Father said unto me so I speak Wherefore since he did by the Hands of his Disciples baptize in Water in Judea and made and baptized more Disciples than John he did it by Command from his Father And indeed 't is evident that the People generally flock'd to him for the Administration of Water-baptism at last and left John insomuch as he in his Ministry even of Water-baptism increased and John decreased John 3. 26 27. Those words of John in Answer to the Jews do plainly intimate no less but that this very thing was intended by those Expressions of his though there might be more than this meant And they came to John and said unto him Rabbi he that was with thee beyond Jordan to whom thou bearest Witness behold the same baptizeth and all Men come to him John answered A Man can receive nothing except it be given him from Above Vers. 28. Ye your selves bear me witness that I said I am not the Christ but I am sent before him He must increase but I must decrease vers 30. Doth he baptize as if John should say that is a sign he is sent of God and do all Men come to him do they rather go to him to be baptized than come to me Why 't is no more than what I have told you He shall increase but I must decrease He and his Ministry must and shall flourish or increase in Honour and Dignity and Reputation in the World He is the Rising Sun to give you notice of which I was but as the Morning Star He must shine every day more and more I have had my time and near finished my Course but do not think that the Baptism of Water shall cease with me for as he baptizeth and riseth more and more in Esteem and Honour so he will do and his ministration of this very Ordinance will increase and be magnified in his Hands more than it has been in mine I hope none will think it absurd to understand John's words after this manner for it must necessarily be taken in this sense in any solid understanding I verily baptize you with Water only as if he should say but he shall baptize you also with the Holy Spirit He is impowred to dispense higher Matters to you than Water only with which he baptizeth as you tell me as well as I though not himself but his Disciples I can go no further than to that outward Administration of Water but he shall baptize you with the Holy Ghost In which words John doth not oppose his Baptism to the Baptism of Christ as if that which is called his were none of Christ's but rather that John might magnify the Person of Christ above himself as who should say I can but dispense with the bare outward Sign but Christ who though he came after me yet is preferr'd before me in whose Name and not in my own I baptize and whose the Baptism is that I dispense and not my own he is able besides the Sign to vouchsafe you the very Thing signified The Baptism then of Water in the Name of Christ together with Repentance from dead Works and Faith in his Name John Baptist was the first Minister to begin in which respect it was called sometimes his but he left it after a while to Christ himself and his Disciples to carry on who all till Christ was actually crucified preach'd and practised the self-same things that John did as did the Disciples after his Resurrection All the difference between the administration of Baptism as dispensed by John and the Disciples of Christ before Christ's Death and Resurrection and the Administration of it afterwards were only in some Circumstantials which briefly take as follows 1. The Baptism in Water which was Christ's and of which John was but a Minister
where it is said in the Law of bathing the Flesh and washing the Cloaths of the Unclean it is not meant but of baptizing the whole Body c. but if the Greek word would bear sprinkling or pouring yet that will not justify Men thus to baptize because not according to the Vsage of the Primitive Church nor doth it answer or reach the Signification of this Ordinance which is the Death Burial and Resurrection of Jesus Christ together with our Death to Sin and rising with him to walk in newness of Life to represent which great Mystery it was ordained as you will find if you read this Treatise I have been the larger upon this because if Baptism is nothing less nor more nor any other Act than Immersion or total dipping the whole Body c. than abundance of godly Christians must seek after true Baptism neither can Infants it appears from hence be the Subjects of it sith their tender Bodies can't bear it in these cold Climates without palpable danger of their Lives as our Opposites confess and formerly by woful Experience found to be so Jesus Christ never appointed an â—â—â—â—nance to destroy the Lives of any of his Creatures â—ut why will not our Brethren keep to the great Instiâ—ution and exact Rule of the Primitive Church Must we content our selves with that Light which the Church had in respect of this and other Gospel-Truths at the beginning of the Reformation since God hath brought forth greater to the praise of his own rich Grace in our Days And why should a Tradition of the Antichristian State be so zealously defended The Church will never certainly appear in its Primitive Glory till this Rubbish be remov'd which is nothing less than to take a Stone of Babylon and lay it in Sion for a Foundation Besides it doth not a little reflect upon the Honour of the Lord Jesus thus to derogate from his holy Law who is appointed Heir of both Worlds who hath settled in his Church that Religion and every Ordinance thereof which must remain unalterable to the end of Time or Consummation of all things He as our Annotators well say is the Builder of God's House propagating a holy not a fleshly Seed for himself and hath appointed and fixed on the Matter and Form thereof as seemed good in his own sight who is the brightness of the Father's Glory and express Image of his Person c. And what an account our Brethren or others will be able to give to him for presuming to do any thing contrary to the Apostolical Constitution when he comes to judg the Quick and the Dead I know not As touching that great Argument for Infant-Baptism taken from the Covenant made with Abraham tho something is here said in Answer and enough hath been said by others formerly yet I must acquaint the Reader there is a most excellent Treatise prepared written by a very worthy and judicious Person and ready for a timely Birth wherein that grand Objection and all â—thers are answered beyond what any I think have â—itherto doâ—â— But if we should grant all they say of Abraham's Fleshly Seed and Foeâ—â— Holiness yet that will not prove Children to have a Right to Baptism because Baptism as well as Circumcision was is a meer positive Law and wholly depends on the Will and Pleasure of the Law-giver which is in this Treatise opened and asserted again and again and not without good Reason But lest I should keep the Reader too loong at the Door I shall conclude this Epistle with my hearty Prayers that God would be pleased in Mercy to open our Brethrens Eyes or ours wherein either they or we lie short as touching any part of God's Will and let us strive to live in Love and Concord together wherein we do or can agree 'T is Truth I contend for and that Truth which was once delivered to the Saints and shall I hope whilst I am in the Body who now as well as formerly subscribe my self thy Servant for Jesus sake Aug. 6. 1688. Benj. Keach Advertisement IF any desire to be furnished that excellent Book written some times since by Mr. William Kiffin proving no unbaptized Person ought to be admitted to the Lord's Table may have them at Mr. Nath. Crouch's at the sign of the Bell in the Poultry or at the Authors House in Southwark Gold Refin'd or Baptism in its Primitive Purity CHAP. I. Wherein the Baptism of Water is proved to be that intended in the Commission and so a standing Ordinance till the End of the World. I Having for many Years last past observed with what strength of Argument some worthy Christians have laboured to defend the Sacred Ordinance of Baptism and how they have endeavoured to refine it from all Human Mixtures to the great Satisfaction and Establishment of many Persons in the Land yet notwithstanding finding how that still a Multitude of gracious People remaing very ignorant about it and otherâ— very obstinately and reproachfully do slight and contemn it casting very scandalous and scurrilous Reflections upon those who practise it according to the Primitive Institution both from the Pulpit and the Press I have been put upon writing something further in the Defence of our selves and Practice herein And that I may the more regularly proceed in this Work I shall endeavour to prove Baptism in Water to be that Baptism which is intended in the Commission and therefore to abide as an undoubted and standing Ordinance of the Lord Jesus Christ until his second Coming or the End of the World. First of all it may be necessary to shew you that this Ordinance was instituted and ordained by our Lord Jesus and given forth by him soon after he rose from the Dead and a little before he ascended into Heaven see Mat. 28. 18 19 20. Mark 16. 16. And Jesus came and spake unto them saying All Power is given unto me in Heaven and in Earth Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Spirit Teaching them to observe all things that I have commanded you and lo I am with you alway even to the end of the World. The Lord Jesus first of all asserteth his Power and Authority Secondly he delegates a Power to his Disciples Thirdly he subjoyns a gracious Promise to them 1. The Power and Authority which he asserteth to himself is all Power in Heaven and Earth Power to institute and appoint Laws and Ordinances how and after what manner God ought in Gospel-Times to be worshipped Power to give Repentance and Remission of Sins Power to congregate to teach and govern his Church as the supream Lord Head and Ruler thereof yea and Power to give Eternal Life to whomsoever he pleaseth This was inherent in him as God blessed for ever given to him as our Mediator given to him when he came into the World but more especially confirmed to him and manifested to be
given him at his Resurrection and Ascension into Heaven And having declared himself Supream Lord and Law-giver He 2. Delegates a Power to his Disciples Go ye therefore and teach all Nations baptizing them the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples that must be by preaching the Gospel to them instructing them in the Principles of the Christian Faith teaching them to observe all things whatsoever I have commanded you and lo I am with you alway to the end of the World that 's the Promise These are the words of the great Commission which contains part of the last Will and Testament of the ever blessed Jesus the glorious Testator of the New Covenant wherein Baptism is found and expresly given forth and with as great Authority and in as solemn a manner as ever was any Precept or Ordinance that we read of in all the Book of God. Object But 't is not said baptize them in Water it may therefore intend the Baptism of the Holy Spirit Answ To which we answer As 't is not said baptize them with Water so 't is not said baptize them with the Holy Spirit They were commanded to baptize that 's evident and that it was Water our Saviour did require them to baptize with and not the Spirit we prove First Because the Baptism of the Holy Spirit was never by our Saviour or his Apostles commanded it was never injoyn'd as a Precept or Duty to be done but was always mentioned as a Promise He shall baptize you with the Holy Ghost and with Fire And again Ye shall be baptized with the Holy Ghost not many days hence It argues great Weakness or else Wilfulness that Men should see no better how to distinguish between a Baptism that was commanded as a Duty to be done and a Baptism promised which was never injoyned as a Duty Secondly It cannot mean the Baptism of the Holy Ghost because the Disciples of Christ nor no Man under Heaven had ever any such Power delegated or given to them as to baptize with the Holy Ghost 't is strange Persons should be so blind and bold to think much less to assert that meer Men can give the Holy Spirit or administer that Baptism as if the Holy Ghost was at the disposal of the Will of Man or that Men know whom to give it to which indeed only lies hid in the Breast of God himself who bestows it to whom and in what manner he pleaseth And therefore Thirdly We do affirm from the Authority of God's Word that to baptize with the Holy Spirit is the peculiar Prerogative Royal of Jesus Christ and that he did never impower any Disciple of his to give it He shall baptize you with the Holy Spirit The Father by him and he immediately by himself in his own Person distributes or gives forth of the Spirit according to the good Pleasure of his Will without imparting with this Sovereign Prerogative or peculiar Power to any other Now since Christ's Disciples could not baptize with the Spirit and yet are commanded to baptize it follows clearly it must be Water Object Doth not the Apostle shew that Men had Power to give the Spirit what else is the meaning of these words he therefore that ministreth to you the Spirit it appears that Persons who preached ministred the Spirit Answ By the Spirit is meant the Gospel or Word of Christ as the Law is called the Letter so is the New Testament called the Ministration of the Spirit 2 Cor. 3. 6. The words that I speak unto you saith Christ are Spirit c. Doth God as if the Apostle should say concur with our Ministry and give the Spirit to those who hear it and help us to work Miracles to confirm it And is this done by our preaching the Law or by the hearing of Faith that is the Word of Faith viz. the Gospel see vers 2. or by preaching the Word of Christ Fourthly The Baptism in the Commission cannot intend that of the Holy Ghost because the Spirit 's Baptism signifies the miraculous Effusion or extraordinary Gifts thereof and not the saving Influences Graces and Operations of it which but a few and those too in the Primitive Time did partake of but the Baptism in the Commission is injoyned on all that are made Disciples in all Nations and in every Age even to the end of the World. Fifthly It must be Water-Baptism because our Saviour joyneth it with Repentance and Believing Now all along in order of Practice these two went together both before this time and also afterwards You may be sure had it been any other Baptism it would never have been thus joyned together in order of words with that Baptism that was so united in order of Practice with Repentance and Faith without the least intimation of any thing by our Saviour to the contrary Sixthly Because 't is a Baptism that is to be administred in the Name of the Father of the Son and Holy Spirit how can any with the least shadow of Reason suppose it should be meant of the Baptism of the Holy Spirit sith it is to be administred in the Name of the Holy Spirit Were any ever baptized with the Holy Spirit in the Name of the Father Son and Holy Ghost The Spirit was that with which they were baptized and therefore not baptized in the Name of the Spirit Seventhly The only way further to remove this Objection is to observe what the practice of the Disciples was after the Ascension of Christ in the execution of this great Commission What was it they baptized with See Acts 8. 36. And they came to a certain Water and the Eunuch said See here is Water Vers. 28. They went both down into the Water and Philip baptized him Acts 10. 47 48. Can any Man forbid Water that these should not be baptized And he commanded them to be baptized in the Name of the Lord Jesus That Baptism which in the Commission the Lord Jesus commanded his Disciples to baptise with was the Baptism which they after his Ascension did baptize with and that it was Water the Scriptures we have now cited do evidently shew certainly the Apostles well understood what Baptism it was their blessed Master did command them to administer Eighthly Besides were it not the Baptism of Water which was given to them in the Commission Matth. 28. 19 20. They did that in his Name i. e. by his Authority which they had no Authority to do for other Commissions they had not this being the only place where Water-baptism is mentioned as being instituted and given in Commission to them to administer and to all other Disciples and Ministers of Christ to the end of the World. Now Secondly that this Holy Ordinance of Baptism doth continue to the end of the World is evident First Because whatsoever is given forth by Jesus Christ is given forth by him as he is King and Mediator of the New Covenant and as part of his
last Will and Testament and his last Will and Testament I hope all will grant stands in full force and virtue and every Part and Branch of it unalterable to the end of the World Though it be a Man's Covenant or Testament yet if it be confirmed no Man disannulleth or addeth thereto How much more dangerous then is it for any to disannul alter add to or diminish from the last Will and Testament of the Lord Jesus the Son of God who received Commandment from the Father what he should say and speak And was faithful to him that appointed him as a Son over his own House Secondly The Arguments that Men bring against the continuation of Baptism tend to root out all other Ordinances of the Lord Jesus as well as this Why may they not deny Preaching to continue as well as Baptizing since Teaching is commanded by no other Authority than this Are they not both expresly given forth and joined together by our Saviour in this his last and great Commission May I not argue thus If Teaching continues to the end of the World Baptism continues But Teaching none denies to continue Ergo Baptism continues Do but observe the conjunction between Teaching and Baptizing in the Commission Go teach all Nations baptizing them and again teaching them c. Baptism is fenc'd in on both sides 't is secured one would think as our Lord Jesus has placed it from all Force and Violence whatsoever and that such must be impudently bold as dare attempt to raze it out or seek to disannul it and make it of none effect Thirdly The Promise that is subjoined in express words in the Commission clearly proves the continuation of this Ordinance And lo I am with you always to the end of the World not to the end of that Age only as some affirm See our late Annotators on these words I am and I will be with you and those who succeed you in the Work of the Ministry being called of me thereunto I will be with you protecting you in that Ordinance and blessing you and all other my faithful Ministers that labour for making me and my Gospel known with success to the end of the World not of this Age only but till the end of the World or till the World shall be determined and the New Heavens and the New Earth shall appear Fourthly The practice of the Apostles and Disciples of Christ after his Ascension into Heaven clearly proves that the Baptism of Water doth continue for how frivolous is that Objection that some make against it viz. it was to abide no longer than till the Baptism of the Spirit which say they was Christ's Baptism took place seeing it is so evident and plain in the Acts of the Apostles and in divers other places that it was both taught and practised after that great Effusion or pouring forth of the Holy Spirit which was the Baptism promised and was first of all made good to the Apostles and Saints of God at Jerusalem When the Day of Pentecost was fully come and they were all with one accord in one place by the help and power of which Spirit St. Peter preached to those Jews that had put Christ to death At the hearing of which Sermon many of them being pricked in their Hearts cried out What shall we do Then said Peter Repent and be baptized every one of you in the Name of Jesus Christ for the remission of Sins and ye shall receive the Gift of the Holy Spirit Now the Baptism here enjoined on these Penitents could not be that of the Spirit for how absurd would that render the reading of the words Repent and be baptized with the Spirit and ye shall receive the Gift of the Holy Spirit Fifthly But to make it appear yet more fully that Baptism in Water continued after the coming of the Spirit or great Effusion of the Holy Ghost see Acts 10. 't is said While Peter yet spake these words the Holy Ghost fell on all them which heard the Word that was on Cornelius and those with him And they of the Circumcision which believed were astonished as many as came with Peter because on the Gentiles also was poured out the Gift of the Holy Ghost Vers. 45. For they heard them speak with Tongues and magnified God. Then answered Peter vers 46. Can any Man forbid Water that these should not be baptized which have received the Holy Ghost as well as we vers 47. And he commanded them to be baptized in the Name of the Lord vers 48. Here the very Persons who were baptized with the Holy Spirit were commanded in the Name that is by the Authority of the Lord Jesus to be baptized in Water and it was a thing that no Man did or ought to deny to be their indispensable Duty so that the highest Gifts or Endowments of the Holy Ghost cannot excuse or exempt any Persons from this Blessed Ordinance of Baptism in Water and how bold and daring must that Man needs seem to be who shall adventure to say 't is a low and carnal thing and I forbid it to such who have the Spirit 's Baptism I would to God this were laid to Heart for such Men are certainly grown to a great degree of Pride and Arrogance as well as it argues palpable Blindness Infidelity and Disobedience and that they have lost their Way and go astray in untrodden Paths who shall speak at such a rate Object But say some The Baptism mentioned by you in both these places was done in the Name of the Lord Jesus and not in the Name of the Father and of the Son and of the Holy Ghost and so not according to the Commission and therefore not the same Baptism Answ To be baptized in the Name of Jesus Christ is to be baptized as Christ Instituted Commanded and Ordained and as a Learned Person saith These words In the Name of Christ signifies no more that Baptism was administred only in the Name of Christ not of the Father and the Holy Ghost than these words Paul a Servant of Jesus Christ argues that he was a Servant of Christ only and not of the Father and Holy Ghost also Or as if those words of Paul to the Keeper of the Prison Believe on the Lord Jesus Christ should be thought to free him from a necessity of believing in the other two Persons for as he that believes aright in Jesus Christ believes also in the Father and Holy Spirit so he that is baptized in a right manner is baptized in the Name of the Father and of the Son and of the Holy Spirit But because the Lord Jesus more immediately and as our Soveraign Lord Law-giver and Mediator instituted and gave forth this Command they are said to be baptized in his Name meaning they were baptized by his Authority Peter saith Cyprian makes mention of Jesus Christ not as if the Father were to be omitted but that the Son might
John 4. 1 2. Jesus 't is said there made and baptized more Disciples than John it is not rantize them and then teach or make Disciples of them as the manner of some now-adays is and for a long time has been Lord that ever Men should be so bold and presumptuous as once to attempt to alter or change any thing of this Holy or Great Commission or adventure to do Things contrary to what is given forth here by Jesus Christ as King and Law-giver of the New Testament What will they say when God rises up What will they answer him when he visiteth them Job 31. 14. 4. Note the Extent of the Commission here given by Christ to his Disciples Go teach all Nations baptizing them Go into all Nations or as Mark has it Into all the World East as well as West North as well as South into Cold Countries as well as Hot and make Disciples where-ever you come and Baptize them c. not Rantize them not dip them in hot Climates and sprinkle them in Cold. 5. Observe in whose Name they are required to baptize viz. in the Name of the Father and of the Son and of the Holy Ghost into the Name so the Greek In the Name doth not only import the naming of the Names of the Father Son and Holy Spirit but in the Authority and into the Profession of the Blessed Trinity of the one Divine Being dedicating the Persons baptized saith our Annotators to God the Father Son and Holy Ghost But how dare any presume to Rantize a Babe that is uncapable to be taught or made a Disciple by teaching In the Name of the Glorious Trinity can they say and prove it Christ hath given them any such Authority I am sure they have no Warrant nor Authority so to do from this Blessed Commission of Jesus Christ It was by dipping of Adult Persons then But it was in an hot Country say our late Annotators where at any time without the danger of Persons Lives it might be so done Doth not our Blessed Saviour's Words immediately following fully answer this Objection and lo I am with you always to the end of the World Has not Christ Power to preserve protect and uphold all such Persons which he commands to be Baptized Nay can we think Christ would institute an Ordinance to destroy the Lives of any Persons Besides we know he has preserved thousands in this cold Climate nay and never did I hear of any one Person that received the least Hurt or Damage by being Baptized according to the Commission of Christ though some have gone into the Water in the time of the great Frost and at other Times of bitter Frost and Snow nay and Persons very Aged and of both Sexes and some that have been very weak and sickly though our Adversaries have falsly reported to the contrary But can they be so 〈◊〉 left to themselves to think this will be a good 〈◊〉 for them for changing this Ordinance of Jesus Christ when he comes to call all Men to an account certainly they will find themselves deceived But say our late Annotators Where it might be we judg it reasonable and most resembling our burial with Christ by Baptism into Death but we can't think it necessary for God loveth Mercy rather than Sacrifice Answ Sirs wherefore do you judg it reasonable and not necessary Is it not necessary for you to do what Christ hath commanded and when at no time there is any danger of the Lives of Persons If you will follow your Master's Command and only Baptize such who are made Disciples viz. believing Men and Women is it not necessary for you to do Christ's Work as Christ has required Is it necessary you should alter any of his Holy Laws and make void one of the great Sacraments of the New Testament by your Traditions I pray my dear Brethren consider more seriously of it From hence it is evident that those who ought to be Baptized are Disciples and none else and that a Disciple is one that is a Believer one that is taught or has learned of Christ The Disciples were first called Christians in Antioch Acts 11. 26. Not only say our Annotators as Scholars were called amongst the Greeks from their Masters viz. Platonists Pythagorâ—ans to teach us whom we profess to learn of and be instructed by but to mind us of our Unction for Christians are Anointed ones 1 John 2. 2â— Such Disciples are the true Subjects of Baptism Yea Christ saith Mr. Baxter in his Commission directeth his Apostles to make Disciples and then baptize them promising That he that believeth and is baptized shall be saved And in another Book of his speaking of the same Commission This saith he is not like some occasional mention of Baptism but is the very Commission it self of Christ to his Disciples for Preaching and Baptizing and purposely expresseth their several Works in their several Places and Order Their first Task is To make Disciples saith he which are by Mark called Believers The second Work is To Baptize them whereto is annexed the Promise of Salvation The third Work is To teach them all other things which are after to be learned in the School of Christ To contemn this Order saith he is to contemn all Rules of Order for where can we expect to find it if not here I profess my Conscience is fully satisfied from this Text that there is one sort of Faith even Saving that must go before Baptism the profession whereof the Minister must expect What can any Baptist say more Let Mr. Baxter tell us what difference there is between contemning that Order Christ hath left in his great Commission and a direct derogating from it or acting quite contrary to it And is not this so viz to Rantize or Sprinkle instead of Baptize and Sprinkle first before they are taught or made Disciples nay and such too who are not capable to be taught or made Disciples of Is noâ— this to flight is not to contemn Christ's Order in his Commission for sith Christ appoints such that by Teaching are made Disciples to be Baptized he excludes all other the institution of Christ in this his Commission being doubtless a perfect Rule and those who do otherwise follow their own Inventions I find Mr. Danvers cites Mr. Perkins I have not that Book of Mr. Perkins speaking to this purpose on the words of the Commission Teach all Nations baptizing them c. I explain these Terms saith he thus Mark first of all it is said Teach that is make Disciples by calling them to believe and repent Here we are to consider the Order which God observes in making with Men a Covenant in Baptism First of all he calls them by his Word and Commands to believe and to repent In the Second place God makes his Promise of Mercy and Forgiveness And Thirdly He Seals his Promise by Baptism They saith he that
Passage of the Apostle 2 Cor. 5. 16. Wherefore henceforth know we no Man after the Flesh it seems then that heretofore there had been a knowledg taken of Persons after the Flesh and 't is as plain there was that becuase the Jews were of the natural or fleshly Seed of Abraham they were therefore all of them admitted to the Priviledg of an external Church-membership while others were exempted But we see the Apostle resolves henceforth to disclaim any such cognizance of them or any others upon the account of a meer fleshly Descent And to this very purpose immediately subjoyns in the following Verse Therefore if any Man be in Christ he is a new Creature old things are past away all things are become new the old Church and old Church-membership Rites Ordinances and Priviledges and a new Church-state new Ordinances a new Seed and new way of Introduction unto the Participation of the Priviledge of Church-membership now under this new and more glorious Dispensation viz. the Gospel Nothing but a new Creature will serve the turn for God expects that they that worship him do now worship him in Spirit and is Truth the Priviledg of being admitted into God's House and to stand before his Presence in the actual Celebration of Gospel-Ordinances being now entailed only upon the Spiritual Seed even such who as lively Stones are built up a spiritual House a holy Priesthood to offer up spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2. 3 4 5. or such at least as make a visible Profession thereof And therefore when this new and more spiritual Dispensation was about to be actually introduced and established John who was the Harbinger of it gives sufficient notice thereof and to this purpose deals plainly with the Jews i. e. the Pharisees and Sadduces that came to be baptized of him and tells them upon this account Mat. 3. 9 10. Think not to say within your selves We have Abraham to our Father For I say unto you that God is able of these Stones to raise up Children to Abraham And now also is the Ax laid unto the root of the Trees Therefore every Tree that bringeth not forth good Fruit is hewn down and cast into the Fire It cannot be denied but that they had Abraham to their Father as much now as before only the terms of their standing in that Church was now changed so that every Tree now of whatsoever natural Stock or external Production that bringeth not forth good Fruit must be hewn down and the reason is rendred for that Now the Ax is laid to the root of the Trees mark it now 't is so it was not so before the Ax was never till now laid thus unto the root of the Trees which must needs be understood in reference to that Birth and Fleshly Priviledg spoken of before which they had so long boasted of as the whole Context shews But now God is resolved to make other manner of work of it under the Gospel-Dispensation than he did before Now the root of the Trees are struck at a Bar put natural Descent or Extraction from a Religious Root i.e. Godly Parents will not now serve turn as in time past it did to give any true Right or Title to Church-Priviledges Moreover if God now will not suffer any of the natural Branches to abide on their own natural Stock viz. Abraham be sure he will not admit any Gentiles that are not natural Branches of Abraham to be grafted into the good Olive without Faith and Regeneration Object But if Children may not be baptized this makes the Priviledg of Believers Children under the Gospel less than was theirs under the Law for their Children were admitted Members of the visible Church by Circumcision and we cannot but conclude that our Priviledges for our selves and for our Children are at least as large great and comfortable as theirs and therefore our Infants are to be baptized Answ To this we reply that we do not doubt but that our Priviledges in respect of the Covenant of Grace and all Spiritual Blessings are as great and comfortable as theirs were but the Covenant of Grace the Blessings and Divine Priviledges thereof were neither made to the Jews natural Posterity nor to ours and although Circumcision was a Priviledg in some respect to the Jews above what the Heathens had yet it is termed by the Apostle an intolerable Yoke Now therefore why tempt ye God to put a Yoke upon the Necks of the Disciples which neither our Fathers nor we were able to bear Their Children were not circumcised as Children of Believers and so sealed with a new Covenant-Seal as being made new Covenant-Children thereby Circumcision did not confer Grace nor make them Heirs of the Kingdom of Heaven it was therefore no more than an external Priviledg to the natural Lineage and Seed of Abraham as a typical and shadowy thing whereby his Posterity was to be mark'd to distinguish them from all the Nations of the Earth and to keep that Line clear from whence Christ according to the Flesh was to come and to be a Sign in their Flesh to put them in mind that God would perform the Promise of the Messiah made to Abraham and also to oblige them to keep the Law for he that was circumcised was a Debtor to keep the whole Law. Hence it was the Jewish Christians instead of looking upon Circumcision to be a Priviledg upon a spiritual account could not but acknowledg it a great Mercy they were delivered from it and hence 't is the Apostle exhorts the Saints to stand fast in that Liberty in which Christ had made them free and not be intangled again in the Yoke of Bondage Neither ought such a thing as Mr. Danvers observes to be any more esteemed the loss of a Priviledg than our not injoying literally a Holy Land City Temple a Succession of High-Priests and Priesthood by Generation or Lineal Descent For you know their Children were Priests successively in their Generations a Levite begat a Priest or Minister as well as they and other Tribes begat Church-Members Now though all these outward Priviledges are gone yet our Priviledges being more spiritual are greater both to our selves and Off-spring they look'd for Christ to come as held forth under many dark Types and Shadows we are assured he is come and has accomplish'd what was foretold of him We behold in the Glass of the Gospel as with open face the Glory of the Lord all those Types are explained and spiritualized to us viz. Circumcision the Worldly Sanctuary Tabernacle the Candlestick Table Shew-bread Cherubims Mercy-seat c. which things and many more were Figures for the time then present and were Shadows of good things to come but the Body or Substance of them is Christ who hath put an end to them and must we now needs find out some other carnal or external Rites to come in the room or stead of these or some of these
did baptize and all Ministers ought to administer the same Ordinance to the end of the World. The nature and order of the Commission cuts this Objection to pieces For if the person be a Disciple a Believer he is to be baptized let his Parents be Jews Heathens or Christians 't is all one If you had the like grounds to baptize Infants we should contend no longer with you 3. When you can prove the Faith of the Parents or their subjection to the external Rite of Baptism adds any spiritual advantage to their Children or such as gives them a right to Baptism we will give up the Controversie Object But whereas you say Baptism was always done by dipping the Body all over in Water how can that be since some were baptized in Houses Answ I answer That is a fancy a thing asserted without the least shadow of ground tho no less Men than our late worthy Annotators seem to affirm this very thing for notwithstanding the Jaylor and those of his were baptized the same hour of the Night c. Yet can any suppose they could not go out of the House so late might there not be a Pond or some River near whithersoever they went or wheresoever it was done it is no matter they were baptized which has been sufficiently proved to be Immersion or dipping the Body in Water Object But say what you will the Baptism of Infants is of God for there was a multitude of Children of old baptized to Moses in the Cloud and in the Sea. Answ We have shewed you that was but tropically called Baptism and also that Baptism is a pure New-Testament Ordinance tho 't is like that as some Learned Men have said might be a Type of this Ordinance they being as it were buried or overwhelmed in the Sea and under the Cloud But if that may justifie Infant Baptism it will allow you to baptize Unbelievers also for there was a multitude of mixt People who went through the Sea with Israel besides much Cattel And a mixt multitude went up also with them and Flocks and Herds even very much Cattel Exod. 12. 38. All these were doubtless baptized metaphorically and typically as well us Children under the Cloud and in the Sea therefore this can be no proof for Infant-Baptism CHAP. XIII Shewing the evil Consequences Absurdities and Contradictions that attend Infant-Baptism as 't is Asserted and Practised Object BVT what harm is there in Baptizing of Children is it not an innocent thing can it do the Child any hurt Answ The harm will be to the Parents and Ministers who do that in Christ's Name which they have no Authority from him to do If it do any harm to Infants 't is not till they are grown up and then it may be a means to blind their Eyes and cause some of them to conclude they in Baptism became the Children of God were regenerated made Christians Members of Christ and Heirs of the Kingdom of Heaven and cause others to think they were then rightly baptized and so to look after no other Baptism Whereas poor Souls they are all unbaptized Persons having never had any Baptism at all but Rantism Pray see what Mr. Danvers hath said upon this Respect 1. But is it no harm to alter Christ's Order in the Commission who requires Faith and Repentance to precede or go before Baptism or first to make them Disciples by Teaching and then to Baptize them And for Men to invert this Order as to baptize them then teach them Repentance and Faith sure it must be an evil and hurtful thing so to do 2. Is it not an evil thing to change the true subjects of Baptism who are Believing and Understanding Men to ignorant Babes who neither know good nor evil 3. Is it not an evil thing to frustrate the sacred and spiritual ends of Baptism which are many as you have heard and by administring it to poor Babes render it wholly an Insignificant thing 4. Is it not an evil and a shameful thing to change Baptism into Rantism from Dipping the whole Body to Sprinkling or pouring a little Water upon the Face and to pronounce an Untruth in the Name of the Lord saying I baptize thee in the Name of the Father of the Son and holy Spirit you not doing the thing nor have any Authority so to do nor to baptize Children at all much less to sprinkle them 5. Is it not an evil and harmful thing and a great error to say Baptism takes away Original Sin whereas nothing can do that nor Actual Sin neither but the Blood of Christ 6. Is it not a foolish thing and a Lye to say Children have Faith and are Disciples who are not capable of Understanding to assert a thing that no Man has any ground to believe nor can't without offering violence to his Reason 7. Is it not a weak thing to open a Door into the Church which Christ hath shut up 8. Is it not weak and an absurd thing to say that Infants can't be Saved except they be Baptized partly because Christ saith Except a Man be born again he cannot see the Kingdom of God Baptism as some of you say taking away Original Sin As if it were in the power and at the will of the Parents to save or damn their Children For this is intimated by this Notion of yours If the Parents or Friends baptize the Child it shall if it die in its Infancy be saved but if they nor no other indeavour to get it Baptized the Child is lost and must perish How can outward Water saith Mr. Charnock convey inward-Life How can Water a material thing work upon the Soul in a Physical manner Neither can it be proved That ever the Spirit of God is tied by any Promise to apply himself to the Soul in its Gracious Operations when the Body is applied to the Water He says Water applied to the Body Because the adult Person who sat under the preaching of the Word cannot be saved without Regeneration Can't God save poor dying Infants unless the same change by the Spirits Operations pass upon them Is not God a free Agent may he not do what he pleases and magnifie his Grace to poor dying Infants through the Blood of his Son in other ways than we know of Do not secret things belong to him what Vanity is there in the minds of some Men 8. Has God ordained Baptism to be an Ordinance to save the Souls of any Persons either the Adult or Infants is the Opus operatum of Baptism think you a likely way or means to beget or bring forth Children to Christ or make Disciples of them Baptism signifies no thing it being but a Sign where the inward Grace signified by it is wanting 9. Is it not strange that you should say That none but the Children of Believers ought to be Baptized And that Baptism is absolutely necessary to Church-Communion or an initiating Ordinance And yet
commonly take into your Churches such Persons that are converted whose Parents were very wicked and ungodly Persons as any in the Parish and so lived and died as far as you know and yet do you not account their Baptism to â—e sufficient 10. Is it not an hurtful and evil thing to defile and pâ—lute the Church by bringing in the Fleshy Seed which Christ hath cast out 11. Is it not an evil and dangerous thing to lay a foundation of Ignorance and Prophaneness and to confound the World and Church together which ought to be separated and to make the Church National which ought to be Congregational 12. Is it not an harmful and evil thing to establish Human Traditions and make them of equal Authority with Christ's sacred Institutions and reproach them who will not against their Consciences do the same things 13. Is it not an evil and harmful thing to plead for Inâ—ant Baptism or rather Rantism and make it a bone of Contention amongst Christians and so â—inder the Unity of Churches and godly Christians For was that Rubbish gone what a glorious Harmony would follow even such a Day as would make all our Souls rejoyce for he is blind who can't see that that Relick is the cause of our sad Divisions 14. Is it not an evil and false thing to say Persons may have Grace and Regeneration before they know God or are called by his Word and holy Spirit 15. Is it not a strange thing to say Persons may be visible and lawful Members of the Gospel-Church before Conversion and to deny them one Sacrament and yet give them another 16. Is it not a false thing to say Persons may believe and be saved by the Faith of others 17. Is it not an evil thing and a contradiction to say Baptism is a Symbol of present Regeneration and yet apply it to Ignorant and Unconverted Babes wholly uncapable of Regeneration in whom none of the things signified thereby do or can appear 18. Is it not a false thing and a contradiction to say that Baptism is a lively Figure of Christ's Death Burial and Resurrection and yet do nothing but sprinkle or pour a little Water upon the Face by which act all must confess nothing of such things can thereby be represented 19. Is it not a strange and foolish thing to say Baptism is an Ordinance of the Solemnization of the Souls Marriage with Christ and to say 't is a strange Marriage where nothing is professed of a Consent and yet administer it to Babes wholly uncapable so to do 20. Is it not a foolish thing to cry out against Traditions and all Inventions of Men and yet strive to uphold and maintain them And doth not these things hinder that glorious Reformation we all long for and encourage Papists 21. Is it not strange Men should say all the Children of Believersare in Covenant and that there is no falling from a State of Grace but that the New Covenant is so well ordered in all things and sure that it will secure all that are indeed in it unto Eternal Life and yet many of these Children who they say were in this Covenant perish in their Sins dying Unregenerate 22. We will conclude this Chapter as Mr. Danvers does with the words of Dr. Taylor And therefore saith he whoever will pertinaciously persist in his Opinion of Pedo-Baptism and practise it accordingly they pollute the Blood of the everlasting Covenant they dishonour and make a Pagentry of the Sacrament they ineffectually represent a Sepulchre into the Death of Christ and please themselves in a Sing without effect Making Baptism like the Fig-Tree in the Gospel full of Leaves but no Fruit. And they Invocate the Holy Ghost in vain doing as if one should call upon him to illuminate a Stone or a Tree CHAP. XIV Proving Baptism a great and glorious Ordinance and that 't is initiating or an In-let into the Church THE last thing I shall do is to prove Believers Baptism a very great and glorious Ordinance though much despised by Men nay by many Professors of this Age. First of all 'T is a Principle of Christ's Doctrine nay a Foundation-Principle viz. of a true Gospel-Church-State so that according to the Apostolical and Primitive-Institution a Church cannot be truly gathered without it Secondly It appears to be a great Ordinance if we consider the Commission of Christ 1. Consider with what Authority our Saviour gave it forth All Power is given to me in Heaven and Earth Go ye therefore teach all Nations baptizing them c. 2. In that it was one of the last things he gave in charge to his Disciples before he went to Heaven And 3. In that he joyns it to Teaching expressing no other Gospel-Ordinances besides though he gave other Commandments to them Act. 1. 4. In that no Ordinance is to be administred in a more solemn manner than this is viz. in the Name of the Father and of the Son and of the holy Spirit We are hereby obliged to believe in adore and worship the whole Trinity Thirdly No Ordinance in all the New-Testament was ever so grac'd nor honoured with such a Presence as this was at the Baptism of Christ the three Persons manifest their Presence at this Solemnity the Heavens were opened and a voice heard saying This is my beloved Son in whom I am well pleased 1. The Father seals it and honours it 2. The Son is there and subjects to it shewing what an honourable respect he has to it nay and came many Miles upon no other Business but to be baptized as we read of 3. The Spirit also descended like a Dove and rested upon him the Holy Ghost puts his Seal upon it and in a glorious manner owns it And then our Saviour saith it became him to be obedient to it 't is it seems a becoming Ordinance it became the Master and doth it not become the Servant to submit to it It was not too low for him and is it too low for thee He said also it was a fulfilling of all Righteousness that is it became him to fulfil all the Commands of his Father or do his whole Will which it appears he could not have done unless he had been baptized And in that of being a Patern or Example to us those who neglect it neglect a most righteous thing and do not fill up after their Master Fourthly 'T is called a justiâ—ying of God and our Disobedience herein a rejecting the Counsel of God Luk. 7. 29 30. Fifthly It appears a great Ordinance in that the highest nay the extraordinary Gifts of the Spirit can't exempt a Person from his Obedience hereto as appears in Cornelius's case Nay the greater Gifts and Graces a Person hath the more fit a Subject he is of this Ordinance as Peter's words do import Sixthly Consider the great things and Mysteries held forth hereby viz. the Death Burial and Resurrection of Christ and our dying to Sin and Duty
c. l. 2. c. 2. Treatise of Sacr. par 1. c. 8. p. 177. Rule of Conscience l. 3. c. 4. An. D. 816. Conc. Flor. §. 9. c. 9. lib. of Infant Baptism p 693. Ductor Dubit l. 3. c. 4. Reg. 15. Num. 9. St. Martins Life N. 16. Diatribe on Titus 3. 2. Pan. Cathol Tom. 4. l. 5. c. 2. Annotat. on John 13. Mat. 3. Pool ' s Annotat. Ball. Book 1. Cap. 40. Wilson Diodate Annotat. Pool's Annotat. Joh. 3. 23. See Mr. Gosnold's Doctrine of Baptism pag. 20. * Pool ' s Annot. on Joh. 3. 23. Mat. 3. 16. Acts 8. 38 39. Rogers in his Treatise of the two Sacraments part 1. chap. 5. Casaubon on Mat. 3. 11. Calvin on Act. 8. 38. Cajetan on Mat. 3. 5. Muscul on Mat. 3. Pool's Annotat Cajetan Assemblies Annotat. Tilenus in his Disput p. 886 889 890. on Rom. 3. 4â— * Or Grave Ambrose See Dr. Du Veil on Acts 2. Rom. 6. 3 4. Col. 2. 12. 1 Cor. 15. 29. * Ignat. Epist ad Tral id Epist ad Philadelp Justin Martyr Basil the Great †Basil of Seleucia Chrysostom Ambros ‖ Lactant. Bernard See Continuat of Pool's Annotat on Mat. 3. 6. St. Bernard Dr. Du-Veil on Acts 2. 38. p. 78. Aquinas Calvin l. 4. c. 16. Zanchy Chrysostom Prim. Christianity p. 320. Paraeus upon Ursiâ— p. 375. Austin Annotat. on Rom. 6. 4. Dr. Taylor in his Book of Proph. p. 242. Woy great Afflictions are called Baptism See Continuation of Mr. Pool's Annotat. on Mat. 20. 22 Mat. 3. 11. Mark 1. Luk. 3. 16. What it is to be baptized with the Spirit Mat. 28. 20 Act. 10. 46. Dr. Du Veil on Act. 1. 4 5. Oecumenius on Acts 2. 2. See Key to open Script Metaphors lib. 4. p. 36. Philologia Sacra p. 190. Treat of Bapt. p. 62. See Continuation of M r. Pool's Annotat. on 1 Cor. 10. 1 2. Mark 16. 15. Object Answ Pool ' s Annotat on Mat. 28. 20. Pool ' s Annotat on Acts 11. 26. Baxter on Confirmation and Restauration pag. 27. See Mr. Tomes's Book call'd Felo de se Baxter's Dispute of Right to Sacraments p. 149. See Danvers on Baptism p. 2 3. Danvers Book of Baptism p. 3 4. Perkins Paraeus * Gal. 4. 26. Act. 8. 12. Act. 8. 36 37. Pools Annotat on Act. 8. 37. Baxter on Confirmat p. 27. Act. 10. 45 47 48. Acts 16. 31 32 33. Acts 18. 8. Luther Tom. 3. fol. 168. cited by Mr. Danvers p. 8. on Baptism Baxter's 2d Disputation p. 149. Acts 20. 2 Thess 2. 7. 1 John 2. 18. Acts 1. 3. Act. 10. 41. 〈…〉 Rom. 6. 3 4 5 6. Pareus Perkins Case of Consc p. 177. Baxter on Confirm p. 32. Bullinger upon Acts 2. 38. Baxter on Confirm p. 30 31. Bullinger on Act. 2. 38. Tit. 3. 5. Baxter in his Disput with Mr. Blake p. 117. as quoted by Mr. Danvers 1 Pet. 3. 21. Pool ' s Annotat on Tit. 3. 5. 1. Argument Arg. II. Acts 8. Arg. III. Vnion of the Church 4th Book of Instit c. 16. De Civit. Dei lib. 1. cap. 27. Magdeb. in Cent. 1. l. 2. p. 496. Lib. Proph. p. 239. Arg. IV. Pool's Annotat on Act. 20. 27. Arg. V. Athanasius against the Gentiles Isychius lib. 5. 6. 16. on Levit. Chrys on 2 Thes. 2 Tim. 3. Aug. to the Brethren in the Wildern Lib. 2. of Christian Doctrine c. 3. In his 198 Epistle to Fortunat. Luther upon Gal. 1. 9. Basil in his Sermon de side Calvin l. 4. Instit c. 8. Sermon 8. Theoph. lib. 2. Paschal Bellarm. in his Book de Bapt. l. 1. c. 8. Mr. Ball in his Answer to the New-England Elders p. 38 39. Arg. VI. Arg. VII Arg. VIII I. Argument from the Covenant made with Abraham Mat. 3. 7 8 9. Chrysost Theophilact Pag. 117. Calvin on Gen. 17. 7. Estius Anno Gen. 17. 7. Agr. Blake p. 6. * If he had said Those who are born of the Spirit are spiritual he had spoke Truth Jer. 31. 34. 1 Pet. 2. 4 5 6 7. Dr. Taylor Bishop of Down p. 228. Levit 10 1 2. Gen. 17. 10 12 14. Mr. Smythies Vnworthy Communicant p. 88. 1 Pet. 2. 5 * For tho a time for the Worship of God is moral yet the seventh day of the Week was a meer positive Law given only to the People of Israel Baxter on Confirmation Rom. 8. Act. 15. 10. Gal. 5. 1 2 3 4. 2 Cor. 3. 18. Joh. 7. 39. Danvers on Bapt. p. 180. Besides they are at a loss to know what to do if the Father only or the Mother only is a Believer Christ blessed little Children 't is not said he baptized them Nay 't is said he baptized not any with his own hands Joh. 4. 1 2. therefore no Infants Dr. Taylor p. 230. Ambros. New Birth in p. 13. Charnock on Regener last sol p. 75. Amesius in Bell. Enervat Tom. 3. l. 2. c. 3. Pool's Annotat. on Joh. 3. 5. Dr. Owen in his Theol. l. 6. c. 5. p. 477. Dr. Taylor 's Liber of Proph. p. 231. The Proof from whole Housholds examined The Second whole Houshold The third whole Houshold The fourth Houshold The Promise is to 〈◊〉 and to 〈…〉 Act. 2. 3◠〈◊〉 Act. 2. 37. Eph. 2. 13. Pools Annot on Act. 2. 39. The Proof for Infant-Baptism Else were your Children unclean c. answered Pool's Annotat. on 1 Cor. 7. 14. 2 Pet. 1. 20. Smythies Non-communicant p. 88. Mr. Danvers Treat of Bapt. p. 165 166. Ambrose Melanct. Camerar Erasmus Baptism only a positive Law who the Subjects of it are depends wholly upon the Will of God c. Mr. Smythies Argument that Infants are Believers Faith nor Baptism is not required of Infants yet they may be saved Dr. Taylor p. 230. * See Joh. 2. 23 cap. 8. 30 31 44. * I am forc'd to repeat this often because there is the like occasion given and it is a full Answer to all such Inferencse What Confusion is here among the Pedo-Baptists Dr. Taylor Dr. Taylor p. 242. Mr. Sidenham's Treatise Jer. 7. 31. Ezek. 43. 8. â—uther in Postâ—l Tertullian in his Book of Bapt. â—ap 18. Heb. 9. 10. John 12. Heb. 6. 1 2 3. Curcellaeus â—nstitut Relig. Christian l. 1. c. 12. For the Doctrine of Free-will Falling away totally from a state of true Grace c. are not look'd upon as capital Errors viz. such as will exclude Men out of the Kingdom of Heaven 1 Cor. 9. 7 8 9 10 11 12. Matth. 10. 10. Luk. 9. 3. * Eph. 5. 18 19. Col. 3. 16. †Some good Christians are not willing to take up one Ordinance and so joyn in with the Baptists and thereby lose another which they believe is as great and a most sweet and Soul-consolating one Prov. 4. 18. Cant. Dr. Featly and Mr. Baxter formerly contracted no small Guilt and Shame to themselves upon this respect see Dipper dipped writ by Featly * 1 Cor. 5. 1 2. Baxter in his Book Principle of Love p. 7. 2 Cor. 1. 12. Act. 8. 12. Mat. 28. 19 20. Acts 8. 12. Acts 16. 23. Mr. Danver's Book of Baptism p. 212 213 214. Heb. 9. 12 13. 1 Joh. 1. 7. Joh. 3. 3. Charn on Regenerat p. 75. Dr. Taylor Lib. Proph. p. 244. Mat. 3. 16. Act. 10. 47. Mark 16. 16. Acts 2. 1 Thess 2. 14. Gal. 3. 27. Pool's Annotat on Rom. 6. 3. Eph. 4. 5. Pool's Annotat on Heb. 6. 1 2. Second Apology to Ant. Pius the Roman Emperor c. 8. §. 5. August Ursin in his Catechism Antiq Christianae p. 374. Marrow of Div. p. 181 Elton on Col. 2. 11. p. 291. Discourse of the Covenant p. 226 Assemb Catechism Plain Scripture Proof p. 24. 2 Sam. 6. 6 7. Rom. 14. 1.