Circumcision therefore cannot be meant God's Ordinance of Baptism but sheweth the great Care God had of his Church that as he fed them miraculously and gave them Water out of a Rock in the Wilderness Baptism signifieth properly plunging in Water or washing by dipping Dr. Taylor 's Rule of Conscience so he did not leave them in the Red Sea but incompass'd them about by his Divine Providence with Water and the Cloud as Persons are encompassed with that Element when Baptized Hence in the 6th place Baptism is explained by the Metaphor of a Garment which the Apostle refers unto when he calls Baptism a putting on Christ Gal. 3.27 As the Servant by his Lord's Livery declares whose he is so the long white Robe of Baptism sheweth us to be the Servants of the Lord Jesus 7. Baptism is not only called a Washing by Ananias and Peter Acts 22.16 1 Pet. 3.21 Tit. 3.5 but the washing of the Soul in Regeneration is held forth in this Symbol and Sign Austin and Paulinus in the 7th Century in England Baptized great Multitudes in the River Trent and Swale Hence saith Mr. Fox there was no use of Fonts then Fox's Acts and Monuments 9 Edit Vol. 1. p. 132. by the Apostle Paul when he speaks of the washing of Regeneration unto Titus Now we know every Faculty of the Soul is washed in the Blood of Christ and every Faculty sanctified by the Holy Spirit not a part of the Faculties but all the Faculties therefore wisely set forth by Baptism wherein not only a part but the whole Body is wash'd and cleansed in Water 8. This is further cleared from the practice of the most pure Apostolick Times 'T is said of our most blessed Lord Jesus That he went up out of the Water Mat. 3.15 16 17. which in common sense signifies He first went down not only to the Water but into the Water and came up out of the Water Of Philip and the Eunuch 't is said Acts 8.36 40. They went down both not only to the Water but into the Water and came up out of the Water if Sprinkling would have done they need only go to and come from it but they knew the Commission could not be answered unless they went down into the Water The Minister is to dip in Water as the meetest Act the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes it Rogers on the Sacrament Thus you see the Places where the Apostles Baptized were in Rivers and where was much Water You see their Act and Posture they went down into the Water you see their End was to exhibit and shew forth Christ's Death Burial and Resurection If any should ask Why Sprinkling will not do as well as Dipping I answer 1. Because that is another thing than Christ hath commanded and 't is high presumption to change God's Ordinances Isa 24.5 Tho there was no more virtue in the Waters of Jordan than of Damascus yet Naaman must keep to God's Appointment 2. In so doing we lose the End of the Ordinance which as aforesaid is to shew forth the Death and Resurrection of Christ 3. We must keep the Ordinances as they were delivered unto us 1 Cor. 11.2 'T is a known Maxim to practise any thing in the Worship of God as an Ordinance of his without an Institution ought to be esteemed Will-worship Idolatry And that there is a necessity for Scripture-Authority to warrant every Ordinance and Practice in Divine Worship is owned by Luther Austin Calvin Basil Theoph. Tertul Mr. Ball and in the 6th Article of the Church of England also Bellarmine as Moses was to make all things according to the Pattern shewed him in the Mount. 4. God is a Jealous God and stands upon small things in Matters of Worship Had Moses and Aaron but lifted up a Tool upon the Altar of ruff Stone to beautify it they would have polluted it because contrary to the Command 5. This hath no likeness to the holy Examples of Christ and his Apostles CHAP. IV. Shewing that professing Believers and them only are the proper Subjects of Baptism Which I demonstrate FIrst From Gospel-Precept Our Text saith He that believeth and is baptized Erasmus saith 'T is no where in the Apostles Writings Infants were baptized The parallel Text Mat. 28. is worthy of consideration by way of Division The Commission is Go the Subjects spoken to are his Apostles the Matter of it is to teach and baptize the Extent of it is into all the World not only in hot Countries but in Cold. The Order in this Commission is first to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then after taught and discipellized to baptize them Therefore to baptize them We meet with no Example in Scripture for baptizing Infants Magd. Hist Cent. 1. L. 2. p. 196. before taught is quite contrary to the Command The words of Institution in whose Name it is to be done is the glorious Trinity in the Name of Father Son and Holy Spirit this must be some great thing which is done by so great Authority Unto this is annexed a glorious Promise of Divine Presence not only to the End of that Age but the End of the World * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to put us out of all doubt about it 't is back'd with an Asseveration Amen so it shall be Finally here is a Note of Observation Lo our Lord would not have so great a Commission and Promise disregarded therefore saith he Lo that is observe what I have said wherever you find the word Lo Mark or Behold you will always find something very considerable it relates unto in the Context Now in pursuance of this Commission Peter exhorted the Murderers of Christ when they were convicted and cried out What shall we do he saith Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of Sins and ye shall receive the Gift of the Holy Ghost 2ly This appears from Gospel-Precedent and Example the Apostles in pursuance of their Commission baptize none else but such Hence John the Baptist tells the Pharisees and Sadduces which came to his Baptism As Isaac was brought forth by the Word of Promise so must we be born of the Word of God which only makes Baptism powerful and effectual Magd. Cent. 5. p. 363. they must first bring forth Fruit meet for or to amendment of Life and not to think the old Argument for Circumcision that Abraham was their Father would give them a right to Gospel-Ordinances It 's not the Faith of Parents gives Children a right to the Seals of the New Covenant but a personal Faith hence Philip would not baptize the Eunuch but upon profession of Faith In a word all the Primitive Churches were constituted and planted upon this Foundation-Principle Heb. 6.1 2. Acts 2.41 Chap. 8.12 Chap. 16.14 Coloss 2.10 Acts 18.8 Rom. 6.4 Gal. 3.26 Acts 19.1 2 3. Ephes 4.4 as
these Scriptures show in the Margent viz. the Church at Jerusalem Samaria Cesaria Philippi Coloss Corinth Rome Galatia Ephesus c. To conclude If the Churches of Christ were so planted and constituted in the Primitive Times they ought to be so still unless any can shew where Christ hath since that altered the Constitution of his Churches 3ly This Ordinance cannot concern Infants but Believers because it 's a testification of the Remission of Sins and Salvation to the worthy Receiver and Subject of it Acts 2.38 Mark 16.16 else why doth Peter promise remission of Sin and the Gift of the Holy Ghost to such And why did our Lord join Faith Baptism and Salvation all in one Verse Baptism is never enjoined as a Means of Remission of Sins and Eternal Life but something of Duty Choice and Sanctity is joined with it in order to the production of the End so mentioned Dr. Taylor but that the Ordinance should be a Pledg to the Believer of those great things We collect as much from Acts 22.16 where Ananias exhorted Paul to arise and be baptized and wash away his Sins that is put that Duty in practice which will be a Confirmation of thy Justification so we understand Peter The like Figure whereunto Baptism doth now save us viz. As the Ark was the instrumental way of God's saving Noah by his Grace 1 Pet. 3.20 Baptism is our Marriage-Ring Military Press-mony our ingrafting into Christ our Badg and Cognizance our Ship our Ark our Red-Sea our putting on Christ Dan. Rogers so Faith in Christ's Death and Resurrection is the way God saves our Souls this being confirmed unto us in the Figure of Baptism as well as at the Lord's Table But what have Infants to do with this who are not capable to take in the Comfort exhibited and held forth in it This is Meat for strong Men not Babes 4ly Believers only must be the Subjects of this Ordinance because it holds forth a Covenant the Subject makes actually with God Hence saith the Apostle Rom. 6.3 Know you not as many as were baptized into Christ were baptized into his Death as if he should say In that Ordinance you did covenant and promise to die unto Sin and live a new Life Therefore saith he how can you that are dead to Sin live any longer therein And this you have profess'd in your Baptism as in the words of the Institution Gossops and Sureties are no where found in Holy Scripture but in the Pope's Decree and Common-Prayer Book Which the Parliament in K. Edward the 6th's time confessed There was no other difference between that and the Mass-Book only a few things left out but that one was in Latin the other in English Fox's Acts Mon. Edit 9. Vol. 2. Book 9. p. 14 15. the whole Trinity gives it self unto the Believer So he dedicates himself voluntarily to the Service of the whole Trinity Father Son and Spirit In all Covenants of this Nature there is required the Information of the Judgment Consent of the Will it must be an Act of Choice As the Eunuch said See here is Water what hinders me to be baptized But none of these things are agreeable to an Infant and as they are not able to enter into Covenant themselves if others do it for them 't is not only Unscriptural but Antiscriptural Can Persons covenant to keep others from Sin when they find it too hard a work to keep themselves 5ly Baptism is a lively representation of Regeneration therefore can only affect Believers The Apostle alludes unto Baptism when he speaks of the washing of Regeneration Titus 3.5 His meaning is that the Ordinance is a lively Badg Symbol and Sign of Regeneration and the New Birth The Apostle to the Colossians Ch. 2.12 tells them That their Baptism did exhibit and shew forth their being dead and risen with Christ through that Faith which was of that Omnipotent Operation which raised Christ from the Dead but no Signs of Regeneration appear in Infants at Baptism that is untruly said Saith the Papist to the Prelat You prove that Sacraments convey Grace in the very Act as we assert for just before Baptism the Child was an Heir of Hell and Child of Wrath but being baptized it is Regenerated and born again as your Common-Prayer Book saith in the Common-Prayer Book after the Child is sprinkled Forasmuch as this Child is regenerated and born again which just before was acknowledged to be a Child of Wrath and an Heir of Hell We say tho God hath promised his Presence in all his Appointments yet we also say Persons are not to be Baptized that they may be Regenerated but to hold forth and signify Regeneration therefore Baptism can no ways affect little Infants CHAP. V. Contains the Answer of Objections Objection 1. FEW Learned Men own this way of Baptizing only a few mechanick poor illiterate Persons I Answer The Apostle saith Not many wise Men after the Flesh are called 1 Cor. 1.24 29. Christ did not ordinarily make use of the learned Rabbies among the Jews to preach the Gospel but rather those who were counted illiterate and ignorant that no Flesh might glory in his Presence God gets the more praise by making use of Babes and Sucklings Christ thanks the Father Psal 8.2 that Divine Things were hid from the Wise and Prudent such as the World so accounted Mat. 11.27 and revealed unto Babes because they would render the Glory unto God while the worldly wise Men would take it to themselves 2. Those who have the most humane Literature are no Rule but God's Word we must follow Paul no further than he follows Christ 3. The Holy Scriptures account no Man truly Wise and Learned but those taught of God and that keep his Commands Psal 111.10 The Learned Pharisees and Expounders of the Law rejected the Counsel of God against themselves in not being Baptized 4. Are there no Learned of this Practice What think you of St. Augustine See Danvers on Baptism p. 60 61 62 63. Many of those born of Christian Parents Basil Gregory Nazianzen Jerom Ambrose Chrysostom Constantine Theodosius Paul and as the Crown of all our Lord Jesus were all these Illiterate and Ignorant Object 2. The Children of Believers are in the Covenant They say the Foederati were to be the Signati therefore ought to have the Seal of the Covenant Baptism I Answer There is but two ways of being in the Covenant Absolutely or Conditionally Let it first be proved the Infant-Seed of Believers are in Covenant then 2ly if so that they ought to be baptized Female Children under the Law had a legal or federal Holiness yet not to be Circumcised No Believer dare say all his Infant-Seed are in the Covenant of Grace absolutely for then they must all be saved but we see Abraham had an Ishmael Isaac an Esau David an Absalom Samuel Sons of Belial c. so that they cannot
for Men go down into the Sea So accordingly it was practised in the Apostles Time they went down into the Water which if it had not been to be dipp'd in it they need to have gone only unto it therefore how vain is that he asserts John baptized standing at the brink of the River Jordan pag. 8. This is to contradict the Word of God which saith plainly Philip and the Eunuch went both down into the Water not to the brink of it and came up out of the Water In pag. 4 5. his great Ordnance by which he thinks to do the most Execution is from 1 Cor. 10.1 2. where it is said All our Fathers were baptized unto Moses in the Cloud and in the Sea Answer 1. Consider it is said the Fathers not the Children were baptized 2. If you will have it the Children also then you must include there Beasts and Cattel for the Cloud poured Water upon them all 3. Where-ever the word Baptism is used whether it be applied to the Spirit to Sufferings or to Water it always sheweth some large measure of all So here they were baptized in the Cloud and in the Sea not properly baptized for that Ordinance was not in use then but the scope of that place is the Apostle thought fit to borrow that word Baptize for to show God's gracious protection of them in the Red-Sea as in the Wilderness he fed them with Manna from Heaven and gave them Water out of a Rock So he left them not in the Red-Sea but encompassed them about in safety by his Divine Providence with Water on each side of them and the Cloud over them as Persons are encompassed with that Element when baptized Again for the true understanding of the Word we must have recourse to the common Acceptation of it and not imagine the Spirit of God doth contradict the common Acceptation of Words among Men. When the Prophets wrote by Inspiration and the Apostles they always used such words as were vulgar and commonly accepted amongst Men so that the common acceptation of the Hebrew word Tabal among the Hebrews and Baptizo among the Greeks always signifying to dip there being other words to signify sprinkle or pour How then can pouring Rain from the Cloud be called Baptism as John Wall would needs have it though he beg for it because it can never be proved see my Book pag. 16 17. And is he not full of audacity or boldness to tell the World in pag. 8. That there is not one word that any by John or Philip were dipped when the very word properly signifieth dipping Hence the Dutch call John the Dooper And our Translators might as well have rendred baptize dip in all the places where it is as to render Judas sopt dipp'd and Christ's Vesture dipp'd in Blood being all from the same Original Word And whereas he tells the World pag. 16 17. Though the Scripture say they baptized in Aenon because there was much Water He saith It would not be enough to dip half the Body in 1. I suppose he never was there to see it but speaks by an implicit Faith 2. Common sense directs us to believe there was need of much Water to the due performance of that Ordinance or else the Holy Spirit would not have mentioned it as commodious for that Work because much Water there a little Water will sprinkle hundreds but much Water is necessary unto the due performance of this Ordinance of Baptism because it must be so done as to figure out the Death Burial and Resurrection of Christ Now I would fain know how sprinkling or pouring Water upon the Face doth figure out Christ's Death Burial and Resurrection Rom. 6.1 2 4. In pag. 9. how disingenuously doth he deal with Coloss 2.12 We are buried with Christ in Baptism To follow their natural Fancy saith he the Person buried is wholly passive and must be taken in Arms laid upon the Water then Water cast upon him till covered as Earth is upon the Dead Answer This way of discourse is a kind of trifling with God's Word You are to know Similitudes do not run upon all four as we say but respect must alway be had to the chief intent and design of a Metaphor which in this Text is to hold forth the Death Burial and Resurrection of Christ for our Justification and also holds forth our Death to Sin and Resurrection to a new Life This being the prime scope of the Apostle his way of discourse is nothing but to evade the strength of the Argument Whereas in pag. 10. he saith The Person baptizeth part of himself because he goeth into the Water We answer That is false because he doth not lay himself down in the Water but that is done by the Administrator he lays him along as one buried under the Water his whole Body not the upper part only to figure out Christ's lying in the Grave for as the Persons stands upright in the Water that is not Baptism but when laid along under the Water by the Administrator using the words of Institution I baptize thee in the Name of the Father Son and Holy Ghost this is Baptism In pag. 14. he saith The Person is not baptized but his Cloaths Those things are not becoming Modesty to discourse of Let that vain Man know we do not baptize the Cloaths in the Name of the Blessed Trinity but the Person and should we baptize otherwise I fear this poor Man would be the first would reproach the Interest of Christ upon that account Whereas he chargeth B. K. pag. 80. with the whole Assembly of Baptized Believers that they were forced to try their Wits for want of those literal words Remember you keep holy the First Day Answ Our Arguments for observing the First Day do greatly satisfy our Consciences being grounded upon the Word of God Also our Arguments against Pedobaptism and for Believers Baptism also being proved from the same Divine Revelation But alas how are Men put at their Wits end to find Arguments for Pedobaptism or else they would never prefer a dark Consequence before a plain Command which is beneath the Reason of a Man nor run to the Law to prove a Gospel-Ordinance and reject God's Institution and set up Man's Invention Could he say as much for Pedobaptism as we can for the Lord's Day the Controversy would not have held so long Could he give us such Examples of Infant-Baptism as we can for our religious observing that Day we shall give him thanks And whereas in pag. 104. he quarrels because we do not Baptize always upon the First Day We do not judg we are confin'd to that Day The Lord's Supper Christ himself did institute it and practise it with his Apostles on another Day than the First Day of the Week Although we do grant it is very commendable to do such Work on such Days when retired from our Labour yet we do not think we are confin'd to that Day for
that hath Christ's Authority stamp'd upon it tho it were the blowing of Rams-horns round the Walls of Jericho Josh 6.13 Exod. 20.24 25. Making an Altar of Earth or rough Stone taking the Blood of the Trespass-Offering putting it on the Lap of the High-Priest's right Ear Levit. 8.24 the Thumb of the right Hand the great Toe of the right Foot having on it a Divine Stamp is an Argument sufficient for our Obedience Acts 9.18 St. Paul a very learned Man the Eunuch who was Lord Treasurer under Candace Queen of Ethiopia Crispus a chief Ruler Constantine and Theodosius great Emperors our Lord the only Potentate accounted it so honourable a thing as to practise it when about thirty Years of Age and led us the way as well by his Example as Commission Nothing sure can be more obliging Believers unto Obedience than their Saviour's Precept and Precedent CHAP. III. What Baptism is FIrst Negatively Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.18 19 20. It 's not sprinkling dropping or pouring of Water Sprinkling is known to be Rantising not Baptising or Baptism Baptism is an external washing plunging or dipping a profest Believer in the Name of the Father Son and Holy Ghost Which I thus demonstrate The Hebrew word Tabal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dip. The Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dr. Hammond notes on John 13.10 Gen. 37.31 Levit. 4.6 Deut. 33.24 2 Kings 5.14 Josh 3.15 1. From the Scripture-acceptation of the Word the word Baptize in the New Testament is taken from the word Dip in the Old as the Learned do know Where 't is said Joseph 's Coat was dipt in Blood The Priest's Finger dipt in Blood Asher 's Foot dipt in Oil. The Priests Feet dipt in Jordan Naaman wash'd or dipt seven times in the same River with many more places of Scripture ☞ Moreover 't is worth our noting the word translated Dip John 13.26 Rev. 19.13 Luke 16.24 concerning the Sop Judas had And where it 's said Christ's Vesture was dipt in Blood it is from the same Original word Baptism is that our Translators might had they pleased have rendred the word Baptizing Dipping being from the same Theme Bapto as Baptism is We are much to be governed by the Common and Vulgar acceptation of words as they were used and understood among all Nations God so inspired the Prophets and Apostles to deliver his Mind always in such words as were understood among the vulgar and ordinary People or else they would have been Barbarians unto them We cannot understand each other in Discourse but this way I call for a Book it 's readily given me because every one knows what it is we call a Book So if Tabal were used among the Hebrews for Dip in the common Acceptation and the Learned Hebrews by the Order of Ptolomy King of Egypt did translate that word Baptizo which was commonly accepted for Dip among the Grecians and we also translate Baptizo Dip none but an Enthusiast will object against the common acceptation of words This puts me in mind of a Discourse between Bishop Vsher and Mr. Hanserd Knowllys about the Propriety of the word Baptizo the Bishop said it signified to sprinkle as well as dip Mr. Knowllys said it signified only to dip there being other words in the Greek for sprinkling and pouring 'T is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprinkle are never taken or used for Dip or Baptize nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply taken for Washing by sprinkling or pouring Danvers on Baptism p. 206. To end this Controversy those who could produce the best and most Authors for their Sense should carry it the Bishop after some search found Two for his Opinion Mr. Knowllys brings Seventy for his Two namely the Septuagint and so the Controversy ended The Writings of the most Learned of the contrary Mind do confess that the Original Word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence Baptism is taken signifieth properly to dip Leigh's Critica Sacra saith The native signification of the Word is to dip into or plunge under Water as the Dyer dips his Cloth in his Fat 's The Book of Canons saith You shall dip c. So the Dutch translate the Word In those Days came John the Dipper Ende doc Jesus ghe Doope was quam hysterstont vanden Water and when Jesus was dipt he came out of the Water Calvin saith We see what Fashion the Ancients had to Administer Baptism for they plunged the whole Body into Water 2. The end of the Ordinance sheweth Baptism to be dipping which is to hold forth unto a Believer the Death Burial and Resurrection of Christ as the Apostle saith Rom. 6.4 We are buried with him in Baptism Although there be no manner of similitude and likeness between Christ's Death and Burial with sprinkling a little Water on the Face yet burying in the Water is as lively a Similitude and Likeness of Jesus Christ's Death as the breaking Bread and pouring out the Wine is at the Lord's Table So that they lose one great End of this Ordinance who Rantize instead of Baptize for no Man accounts him buried who hath only Earth cast on his Face but he who is in the Heart of the Earth and covered with the same 3. John the beloved Disciple gives this as the Reason why John the Baptist baptized in Enon John 3.23 because there was much Water there the place was commodious for that Ordinance Hence our blessed Saviour came from Galilee to Jordan From Galilee to Jordan where John baptized is about thirty or forty miles to be baptized of him there which if Sprinkling would have done there had been no need of much Water nor Rivers 4. That Baptism is Dipping appears from Scripture-Metaphors explaining it Luke 15.50 Our Lord's Sufferings are called a Baptism because his Pains were not only upon one part of his Body No such thing as Sprinkling or Rantizing used in the Apostles Days nor many Ages after Mede's Diatribe but his whole Soul and Body was baptized and plunged into Sorrows Thus one that is Baptized is plunged under Water to shew how Christ was Baptized and plunged into Sorrows for Man's sake Great Measures of the Spirit are also discovered by Persons being said to be Baptized with the Spirit Acts 1.5 for where the word Baptism is used whether it be joined with Suffering with the Spirit or with Water it always holds forth a great quantity either of Sufferings of the Spirit or Water 5. Hence in the 5th place The vast height of Waters which stood above the Church in the Red Sea like a high Wall is called 1 Cor. 10.2 3. A Baptism unto Moses in the Cloud and in the Sea because encompassed with it for the Ordinance of Baptism was not then in force but
before he examined them of Repentance and Faith in the Messiah to come 5. To Baptize unto Repentance the sense can be nothing else than my Baptism being the Baptism of Repentance I Baptize them for my Baptism is the Baptism of Repentance I must see something of that else I have no Commission to Baptize 6. Penitent Souls may well be said to be Baptized unto Repentance Should I say Sir Walter Rawleigh was beheaded in Palace-Yard and made an excellent Speech none would understand that he spoke after he was dead because Beheaded is first and Speech after c. So tho John say I baptized to Repentance it could not be he baptized first because he required Repentance and Faith according to Christ's Commission as necessary to Baptism because 't is an every day's Work after his Baptism to amend and reform However John's words may be placed the scope of the Place sheweth they must repent before they were baptized because when the Pharisees and Sadduces came to his Baptism that is to be baptized said he O Generation of Vipers bring forth first Fruits meet for Repentance or unto or according to the nature of true Repentance and then I will baptize you and not without it Object 21. Water-Baptism is John's Baptism Paul was not sent to Baptize We have the Substance we need not the Shadow we are baptized with the Spirit we need not that of Water I Answer Cornelius and his Houshold were baptized with the Holy Ghost to that degree as they spake with Tongues Acts 10. yet thought it not beneath them to submit to Christ's blessed Ordinance of Water-Baptism I know not but this Scripture may be an everlasting Testimony against some which pretend to the Spirit who have it in that degree as now Cornelius and his Houshold Where the Spirit is Acts 10.44 to 48. there is Obedience to the Command I marvel any who pretend to great degrees of the Spirit should call God's Ordinances Shadows and Shells Is it a Command of Christ and a Shadow did Christ ever call it so Thou may'st as well say all other Ordinances are Shadows as Prayer Preaching c. And where wilt thou run is it a Command hath it a Divine Stamp if so dispute not Christ's Authority Are you wiser than he who subjected himself to it or can you think you have more of the Spirit than him who had it without measure and yet was was baptized in Water Whereas it is Objected Christ sent not * Bullinger in his House-book saith of 1 Cor. 1.17 'T is not slightly to be understood as if Paul was not sent to baptize at all but that Teaching should go before Baptism for the Lord commanded both Teaching and Administring Sacraments Paul to Baptize but to Preach Paul did baptize several either he did it by Commission or Presumption surely not by the latter therefore the former His meaning is that Baptism was not his first and principal Work he was sent to preach and Baptism fell in as a part of his Preaching-Office None are fit for Gospel-Ordinances until they have the Spirit of God Doth Cornelius and his House submit to Water-Baptism after Baptized eminently with the Spirit then that can be no Argument we are Baptized with the Spirit and need no Water This is cleared by our Lord's Word who said I am not sent but to the lost Sheep of the House of Israel not but he came also to be a Light to the Gentiles he was first to preach to them hence called the Minister of the Circumcision And whereas Water-Baptism is called John's Baptism I query the Baptism of John Was it from Heaven or of Men If from Heaven as it was for God sent him to Baptize then let all keep silent I know no difference between John's Baptism and that Christ gave his Apostles but that the former Baptized in the Name of Christ to come the latter in his Name being come Whereas some urge John said He must decrease Christ increase This hath no reference to the ceasing of Gospel-Ordinances but unto the Splendor and Glory of Christ in the World above what John's was in Holiness and Miracles for John did no Miracle John 10.41 Object 22. There are no fit Administrators therefore for the present Sacraments and Church-Ordinances cease I Answer When Christ gave Commission to Preach he gave Power in the same to Baptize Mat. 28. How comes this to pass that those very Persons which thus object do Preach which requires as great Ability and Sanctity to the due performance of the one as of the other I know some object that Commission Mat. 28. lasted no longer than to the end of that Age. To which I Answer Then Preaching ended too Christ commands his Disciples to teach all Nations all things which he commanded them Now Christ's Commands were Holiness Repentance and Faith was this to be no longer than to the end of that Age was Christ's Promise of his Presence but to the end of that Age this would be uncomfortable Doctrine The Promise is I will be with you to the end of the World the Learned know it 's the same original Word as in Matth. 13.39 40. where it is said The Harvest is the end of the World As the Tares are gathered together and burnt in the Fire so shall it be in the end of the World All conclude I think or ought that this hath respect to the final end of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this being the same word in Mat. 28. We conclude teaching the Gospel baptizing them which are taught and the gracious Presence of Christ If Baptism ended in the Apostles Age then preaching of Repentance Faith and Holiness ceased also because all in the same Commission Yea the promise of Christ's Presence must cease also in the end of that Age a more uncomfortable Doctrine cannot be is to remain in his Church till the World's end that is till the final end of all things Moreover Paul asserts Ephes 3.21 that Christ will have a Church and glory in the Churches throughout all Ages World without end From whence I argue if God have a Church in all Ages he must have Ordinances there because no Church of Christ can be constituted without them If there be Ordinances in the Church in all Ages there must be some to administer them or else they would be insignificant But that he hath fit Administrators in the Church and will have Paul asserts in Ephes 4.12 13. He gave some Apostles some Prophets some Evangelists some Pastors and Teachers For what end for the perfecting of the Saints for the Work of the Ministry for the edifying the Body of Christ How long till we all come to the Vnity of the Faith and of the Knowledg of the Son of God unto a perfect Man unto the measure of the Fulness of Christ Let Men take heed how they put a slight upon the Ordinances of God in crying up the Spirit with
the Infants of all God's People of old by our Doctrine And enviously addeth pag. 171. The Anabaptists are not only erroneous in their Faith and there polluted but also garnished with shame to Nature in pag. 169. calling our Faith a Carnal Faith I think were he a Spiritual Man he could not have such carnal Language O how far is this poor Man from imitating our Lord When he was reviled he reviled not again But this Man reviles when no occasion is given him But he hath not yet spit all his Venom for in pag. 71. he saith The Anabaptists Doctrine is not of God but a Point of their natural Faith And further saith These Men are sensual having not the Spirit calling us Beasts pag. 111. And that we make Falshood our Refuge And pag. 117. saith Christ hath preserved the Infant-Seed of Believers from the Curse of Anabaptistry whereby so many Errors are dispersed Scriptures wrested Souls perverted to their own destruction Pag. 143. he asserts the Doctrine upon which Anabaptistry is built is a Soul-destroying Doctrine and that we have belied the Lord's Ministers although we repeated nothing but their own Words and that saith he to uphold our Errors pag. 116. And cries out pag. 66. as well he might if true The Anabaptists reckon their own Children dying in Infancy by their own judgment lost and perish to Eternity Pray consider Is not this Man's Doctrine agreeable with the Church of Rome's and the Council of Carthage who decre'd If any asserted Baptism did not take away Original Sin they should be Anathematized Is this reasoning like a Man or Christian Because we dare not in Conscience give the Sacrament of Baptism to our Infants must they be damned therefore We can tell you a better way of washing away of Original Sin namely by the Imputation of Christ's Righteousness to Infants dying in Infancy My Prayer shall be John Wall for thee that thou mayest not run the hazard of thy Soul as John Child did so thou mayest but reproach the Innocent People of God But as if all this were not yet enough he asserts Our Baptism is not from Heaven but Will-worship and so to be abhorred of all Christians for saith he they received their Baptism from one Mr. Smith who baptized himself pag. 106 107 108. one who was cast out of a Church and endeavoured to deprive the Church of Christ of the use of the Bible O full of all Subtilty and all Mischief Mat. 3.15 Enemy of Righteousness for the Ordinance is so called when wilt thou cease to pervert the right Ways of the Lord How many Leaves hast thou spent in thy Book in asserting and maintaining a Lie and to cast Filth upon the holy Ways of the Lord Could not the Ordinance of Christ which was lost in the Apostacy be revived as the Feast of Tabernacles was tho lost a great while unless in such a filthy way as you falsly assert viz. that the English Baptists received their Baptism from Mr. John Smith It is absolutely untrue it being well known by some yet alive how false this Assertion is and if J. W. will but give a meeting to any of us and bring whom he pleaseth with him we shall sufficiently shew the Falsity of what is affirmed by him in this Matter and in many other things he hath unchristianly asserted Mark his second Query is What is the End of Baptism Pag. 22. saith he John sirnamed the Baptist hath shewed the End in the Sign why Water-Baptism was ordained namely it was ordained that Christ should be made manifest to Israel and for the washing away of Sins Remission of Sins and that Christ the Lamb of God is now come according to the Gospel-Promise Gen. 3.15 We answer All these things are very good Ends in the Sign to an understanding Believer who can take the comfort of it But what comfort can an ignorant Infant take in Christ's being manifested in the Sign or of Christ being come or of the Pardon and Remission of Sin these things are Meat for strong Men not for Babes answered more fully pag. 23 24. In pag. 4. of his Preface he saith We ground our Doctrine on Nature and plead a right to Gospel-Ordinances by the Act of Man We answer We never understood that we grounded our Doctrine upon Nature but upon the Will of God revealed in the Gospel And for our pleading for a right to Gospel-Ordinances by Mens Actions if you will call Repentance and Faith Mens Actions you may in some good sense for though God give Faith 't is not God's Act to believe but Man's though God give Repentance it is not God's Act to repent but Man's And if Persons are offended because we require what Christ requires as prerequisite to Baptism if that be to be vile we must be still so He would insinuate pag. 3. that in Baptism a Person is wholly passive because he is so in the Baptism of the Spirit and of Afflictions But shall we believe God or Man Christ saith He must be active in the Grace of Faith and Repentance Paul must be active and arise to the Ordinance Christ was active in going into Jordan and coming up so the Eunuch went down into the Water as an Act of his Judgment Will and Affection both Soul and Body is active in this Ordinance How then is Man wholly passive in Baptism In the last Page of his Preface he nicknames the Interest of God calling them Anabaptists or Rebaptizers yet saith he it is no Nickname Which indeed must be 1. because we own but one Baptism Ephes 4.5 2. Persons in Infancy are not Baptized but Rantized therefore 't is no Rebaptizing 3. Should it be said Children were Dipped yet it was no proper Gospel-Baptism because it wanted a proper Subject it was an ignorant Infant instead of an understanding Believer 4. If John was called John the Baptist because he baptized Persons upon profession of Repentance and Faith in him who was to come after him why may not those be so called that follow his Practice tho they have no extraordinary Commission as he had What is more common than to call them by the same Name of those whose Principle and Practice they approve of and that innocently enough as Calvinists from Calvin Lutherans from Luther so we own the word of Baptists because we are in the same Faith and Practice with John the Baptist Christ's Harbinger So that it plainly appears 't is a Nickname and a Name of Reproach cast upon those of this Perswasion Turn to Page 64 and 65 for a fuller Answer Page 4 5. he will have Baptism to be a pouring of Water upon the Face because 't is said God will pour out of his Spirit upon his By way of answer he is to know pouring was the most proper word could be used for the Holy Spirit 's proceeding because it is Above with God in Heaven and we upon Earth below but the Element of Water is beneath us
a secret Design to decry the Holy Scriptures crying up the Power of Godliness in Word to undermine the Form of Godliness cry up Faith and Justification by Faith to lessen Repentance and a holy Life crying out against the Error of all Churches and under that pretence leave the true Church and the Communion of Saints until at last they have lost the Church in the Wilderness the ready way to lose themselves too if Grace prevent not which I desire may CHAP. VI. Contains the Vse 1. IF it be their Duty who believe to be Baptized then I infer those who are not capable of this Grace of Faith are under no Divine Obligation nor their Parents neither to Baptize them 't is only a piece of Will-worship which God never required Col. 2.23 If any reckon themselves obliged to Baptize or be Baptized from Mens Authority let such baptize in their Name of whom they have this Authority and not join the Name of Christ with humane Inventions Baptism of Infants was not practised for near 300 Years after Christ nor enjoined as necessary till 400 Years after Christ. Magdeburgh Hist Cent. 5. p. 835. Danvers on Baptim p. 105 106 107 108 109. Infant-Baptism was hardly heard of till about three hundred Years after Christ Augustine was the first that preached it necessary in his heat against Pelagius Bishop of Rome who denied Original Sin which Augustine supposed to be taken away in Baptism about the 5th Century it was confirmed and decreed by the Pope and his Council in the Milevetan Council a Province in Africa 2. Is Faith to precede Baptism Then how irregular do they act who baptize first before the Subject hath any Grace and know not whether ever they will Our Lord knew how he placed his words when he said Believe and be baptized and for Persons to act contrary reflects upon the Wisdom of Christ as though they knew it were better to Baptize first whatever the Lord said to the contrary 3. Is Faith to precede Baptism Then we infer those who are in this practice are very unjustly called Anabaptists Persons Baptized in Infancy are to be Baptized after they believe which is not to be esteemed Rebaptization but right Baptism as Peter Bruce the great Waldensian Martyr Rebaptizers We know but of one Baptism Ephes 4. and that is Believers having the Broad-Seal and Stamp of Divine Authority upon it how in derision are such called Catabaptists as if they were against Baptism because they plead for Christ's Institution against Mens Inventions 4. Is Faith to precede Baptism Then we infer they are greatly Heterodox who assert that Baptism works Regeneration by the very * Some call it Opus operatum Act altho we doubt not of the concurrence of the Holy Spirit to strengthen and comfort God's People in the Way of their Duty But to say the very Act works it is not allowable forasmuch as Regeneration is required before it and this Sacrament is a Sign and Signification of Regeneration therefore called by the Apostle the washing of Regeneration Tit. 3.5 Death to Sin and Sanctification is figured out in this Ordinance when Persons are buried with Christ in Baptism Rom. 6.4 Grotius saith in his Annotations upon Matth. 19. The Synod of Neocesarea decreed a Woman with Child might be Baptized because it reached not the Fruit of the Womb forasmuch as in Baptism each one 's free choice is shewed 5. Are Persons to believe before Baptism Then an actual personal Faith is to precede this Ordinance 't is not the Faith of the Church nor an imputative Faith of the Parents in Covenant nor the Faith of the Gossips or Sureties can be a sufficient Argument for any Minister to Baptize but a profession of their own Faith as Philip required of the Eunuch Act. 8.37 And whereas some assert Infants have Faith what they may have is not known by any Sign appears in them See Dr. Duveil on Acts 8. And for personal and actual Faith they have none which the Commission requires as prerequisite to Baptism And for any to assert Infants have Faith or any other inspired Habit may we not say with Dr. Taylor such are constrained to answer this without Revelation against Reason common Sense and all the Experience in the World no greater Advantage can be desired against such a Position 6. Is Faith to be professed before we are Baptized Then we infer those that have suffered in defence of this Doctrine had a good Foundation for what they did The Waldensian Christians suffered Imprisonment Danvers on Baptism p. 113 114. confiscation of Goods and some Death Many in Germany Holland Flanders Vienna Mentz the Palatinate for their opposing Pedo-Baptism and asserting Believers II. Let all Believers be exhorted to obey Christ who yet lie short of their Duty the King or Subject Pastor or People Learned or Illiterate for the King of Kings hath done it the great Shepheard of the Sheep and he who is only wise If any Object I was Baptized in my Infancy I Answer As one saith of Marriage It 's not the Bed that maketh Marriage for then Fornication is Marriage but it 's a lawful Consent by Covenant So I say of Baptism It 's not a little Water sprinkled upon the Face makes Baptism but also Consent and Subjection to Christ's Command When thou wast an Infant Mr. Baxter saith Entring Covenant with God is the essential point of Baptism without it it is not Baptism Children cannot Covenant Sureties neither by the Law of God nor Nature ought not Parents by the Canon Law must not thou gavest no Consent but rather Dissent by crying when the Water was scatter'd upon thy Face thou hadst no Faith no Love no active Obedience thy Judgment not informed thy Will and Affections not inclined but wholly passive in the thing Dr. Barlow saith In the Primitive Times Persons were first Catecumini then Illuminati or Baptizati If Matter and Form be wanting the Essence of the Oâ—â—inance is 〈…〉 like a Stock or Stone so that thou art not yet Baptized because there wanted then the very Essence of the Ordinance which is right Matter and Form as for Matter an ignorant Infant was the Subject in the room of an understanding Believer For the Form Sprinkling instead of Dipping so that thy Infant-Baptism is a meer non entity and nothing The Church of the Rome confesseth she changed Dipping into Sprinkling Cyprian is the first who pleads for Baptizing the Sick by Sprinkling and for Sprinkling new Converts in the Prison-House Danvers p. 204 205 206. Magd. Cent. 3. C. 6. p. 126. By degrees they brought it in for Sick Children then for all Children Rome's first and great Argument Novatians and Donatists against Infant-Baptism by which Infant-Baptism was brought in was their imagining it took away Original-Sin Upon which they made this Canon in the Milevetan Council It is our Will Too many are very tenacious of this