we shall find that not the baptizing of men into the expectation of Christ to come had the promise of the Spirit but the baptizing of them into the faith and acknowledgment of Christ come and of Iesus to be that Christ and so consequently that Iohns Baptism had no such promise annext to it as Christ's Baptism had on this behalf 1. That Iohns Baptism had no such promise of the Spirit appears by his own acknowledgment and assertion in which he makes this very difference between his own Baptism and the Baptism of Christ viz. that his was but a Baptism of water unto repentance but that he which should come after him should baptize with the Holy Ghost Matth. 3.11 Nay Mark hath it thus which is somewhat fuller I indeed have baptized you with water but he shall baptize you with the Holy Ghost Mark 1.8 His manner of speaking seems to import as if he intended hereby to beat them off from any expectation of the Spirit upon the account of his Baptism now they had received it and to put them upon the expectation thereof from and by the Baptism of Christ when he should come 2. The Apostle Peter accompanied with the rest of the Apostles herein addressing himself to that great multitude that heard him preach at Ierusalem advises them in order to their reception of the Holy Ghost to repent and to be baptized and that every one of them in the Name of the Lord Iesus Acts 2.38 Consider now who these were to whom he gives this advice And we shall find that it was the multitude as they are called ver 6. that came together flocking doubtless from all parts of the City upon occasion of that miraculous wonder of fiery cloven tongues siting upon the Apostles and of their speaking with strange tongues when this was noised abroad as there it is said And can any man imagine that when as but about four years before this the Inhabitants of this City generally went out to be baptized of Iohn and now as generally came together to hear and see this wonder that yet none of them that now came together should be of that number that had been baptized by Iohn Surely such a thing will not be any mans thought or if it shall yet will not be believed amongst considering men And yet even these notwithstanding their having been baptized by John are directed and exhorted now afresh to repent and be baptized and that EVERY ONE of them in the Name of the Lord Jesus for remission of sins and are thereupon assured that they shall receive the gift of the Holy Ghost Their being baptized then in the Name of the Lord Jesus was necessary to render them meet to receive the Holy Ghost notwithstanding their former Baptism by Iohn 3. If things be well weighed I conceive it will be found that these twelve Disciples at Ephesus were baptized again though they had been baptized formerly unto Johns Baptism upon this very account especially and in order to this very thing viz. their receiving the Holy Ghost For 1. The manner form and import of Pauls questions or demands to them and their answers to him do imply that as it was common for the Spirit to be given upon the reception of Christs Baptism so also that it was not wont to be given upon the administration of Johns For when Paul queries Whether they had received the Holy Ghost since they had believed ver 2. And so when he again demands upon their declaring they had not Vnto what then they had been baptized it plainly implies that Paul did verily expect that they should have received the Holy Ghost upon their being baptized until he was informed that they had been baptized only unto Johns Baptism And not onely so but that question of his Vnto what then were ye baptized since ye have not received the Holy Ghost does also imply that Paul very well knew that there was a Baptism which was not accompanied with the giving of the Spirit and therefore the end of his question was to know Unto which Baptism they had been baptized and upon their resolution of the Case shewing that they had been baptized only unto Johns Baptism the true reason was discovered why they had not received the Holy Chost as being that which did not use to follow upon Johns Baptism the which appears hereby in that they knew Johns Baptism and the manner of it they themselves being baptized thereunto and yet they had not so much as heard that there was a Holy Ghost to wit extant in the world upon any such terms as Pauls question unto them did import of which surely they could not have been ignorant if the Holy Ghost had been wont to be vouchsafed unto men without any other Baptism save that of Iohn 2. That their re-baptizing or their being baptized in the Name of the Lord Jesus mentioned in ver 5. of Acts 19 was in direct order to their receiving the Holy Ghost the thing first in question between Paul and them may easily be gathered from the connexion that is b tween the 5. and 6. verses and the matters therein related For that their being baptized as set forth ver 5. and their receiving the Holy Ghost ver 6. were neerly related the later having a dependance on the former the Conjunction copulative AND which knits both matters together shews For so the words run When they heard this they were baptized in the Name of the Lord Iesus AND when i.e. when this was done AND when Paul had laid his hands on them which imports as much I conceive as if he had said AND when also Paul had laid his hands on them the Holy Ghost came on them i.e. then or thereupon the Holy Ghost came on them So that their receiving of the Holy Ghost relates both to their being baptized in the Name of the Lord Jesus and to the imposition of Pauls hands both which in their due order did prepare and dispose them for that reception To conclude this therefore if then men were to be baptized in the Name of the Lord Jesus when they came to believe in him in order to their receiving the Spirit of God though they had been before baptized by Iohn then surely have they need to be baptized for the same end who come to the acknowledgment of the truth though they have been baptized as men call baptizing in their infancy because such their Infant-Baptism as hath been formerly evinced doth not operate towards their receiving of the Holy Ghost as true Gospel Baptism will do Come we now more briefly unto a second reason why it is not safe for any to satisfie themselves with that Baptism which they received in their Infancy the irregularity of it supposed and that is because it is none of Gods Baptism i. e. it is none of his ordaining but is the device of mans own heart As it is said of that Feast which Ieroboam ordained though in other
their being baptized by Iohn unto him that was to come as the Messiah when as yet not known by them did not prove as the event declares either any effectual means by which to own and acknowledge him for such when he was come nor to distinguish them from such who did reject him which yet are two principal ends of Baptism For whereas all the Iews in Iudea and those parts did generally receive Iohns Baptism as being under great expectations of an immediate appearing of the Messiah and which they notioned to themselves as one that should come in an outward state and glory yet when he was come und they found him who was presented to them for the Messiah to be none other but him whom they called the Carpenters Son one that appeared in so mean a Garb and despecable a condition as he did contrary to their pre-received notion of him and expectation concerning him then they generally were offended at him despised and rejected him Matth. 13.55 56 57. Isay 53.2 3. That very few did own Christ Jesus when he came to be made manifest unto Israel of those very many that were baptized by John appears by that saying concerning Christ John 3.32 What he hath seen and heard that he testifieth and no man receiveth his testimony meaning that very few did Iohn 5. Christ speaking to the Iews of Iohn saith that they were willing for a season to rejoyce in his light ver 35. but speaking to the same persons concerning himself ver 38. saith For whom he viz. God hath sent him ye believe not See Isai 53.1 Iohn 12.37 38. Though all the Iews generally did look for a Christ yet but few of them did acknowledg Jesus to be the Christ If then the generality of those that were baptized by Iohn unto Christ then to come did reject him when he was come then certainly the Baptism which was received from Iohn could be no distinguishing mark or characteristical badge of the Disciples of Christ Jesus or that by which their publick and professed owning of him could be reckoned and therefore by how much it was necessary that the Disciples of Christ Jesus should be distinguished and known from those that believed not in him and should publy profess and own Jesus to be the Christ in and by Baptism which yet will be found to be none of the least ends of Baptism by so much it seems necessary that those that were baptised by Iohn should afterwards be baptized again when they came to own Iesus for the Christ of God 2. Others there are which conceive that the reason why these twelve Disciples at Ephesus were baptized again upon their hearing the Gospel from Paul notwithstanding they had been formerly baptized unto Iohns Baptism was because of some errour committed in their Baptism As 1. That they were baptized into the expectation of Christ to come after the time in which he was actually come And 2. That they had not been baptized in the Name of the Holy Ghost as they ought to have been according to the Commission of Christ on that behalf Matth. 28.19 when as they were as is supposed baptized after this Commission was on foot 1. That they were baptized unto him that was to come as they understood appears in that they were baptized unto Iohns baptism the tenour whereof was an inviting them to believe on him that was to come as Paul here asserts ver 4. 2. That they were not baptized in the Name of the Holy Ghost is gathered from their own words by which they declare that they had not so much as heard whether there were any Holy Ghost ver 2. 3. That they were baptized after such time in which Christ was actually come had suffered was risen again and had delivered that Commission of baptizing in the Name of the Holy Ghost as well as the Father and Son is gathered by comparing several things together As 1. That they were Inhabitants of Ephesus and therefore probably as Iohn was never there to baptize them so neither were they ever where Iohn was to be baptized of him But that 2. In probability they were baptized unto Iohns Baptism by Apollos while he was at Ephesus which was long after the Ascension of Christ and his Commission to baptize in the Name of the Holy Ghost The probability of their being baptized by Apollos is made out by these things considered coniunctively 1. That Apollos was a man who greatly endeavoured the making of Disciples to that way which he himself professed as appears Acts 18.25 28. 1 Cor. 3.5 2. That while he was at Ephesus he being fervent in Spirit eloquent and mighty in the Scriptures taught diligently the way of the Lord only so far as was agreeable to the Baptism of Iohn until after Aquila and Priscilla had privately better instructed him Acts 18.25 26. And therefore 3. It is conceived by some as I say that he did convert these twelve Disciples unto that way which he himself so diligently taught to wit the Doctrine and Baptism of Iohn and that he did thereupon baptize them according to Iohns manner and form of baptizing Now whether you take this to be the reason of their re-baptization or whether the former it will amount much to the same as concerning that which I would gather from this example For 1. If those which were baptized by Iohn himself were afterwards baptized again when they came to own Jesus to be the Christ and that because their former Baptism was insuffient in respect of some important ends of Baptism and in particular in respect of asserting Jesus to be the Christ a principal end of Baptism then those that come actually to believe ought to be then baptized notwithstanding any Baptism they received in their infancy because such their Infant Baptism was altogether insufficient as unto several weighty ends of Baptism as hath been abundantly declared in the former part of this our discourse For where there are the same reasons of things as here there ought the same things to be done and practised I mean in things of this nature Or 2. If an erronious administration and reception of these twelve Disciples Baptism was the reason of their Re-baptization as the other opinion holds then there is like reason likewise why those who have been baptized in their infancy should notwithstanding that be baptized when they come to repent and believe because that infant-administration though not in the self same respects was deeply erronious as well as theirs as hath been formerly proved But in as much as my judgment doth much rather incline to the former opinion then this later as touching the reason why these Disciples were re-baptized I shall therefore here give this further account thereof And so far as I can perceive upon a serious consideration of things a re-baptization was necessary in those that had been baptized by Iohn Christ only excepted as a case extraordinary in order to their reception of the Holy Spirit For
it at this turn also For know ye for a certainty that the conscience never hath so rich a tast of the sweet and pleasant fruit of righteousnesse as when a man in conscience to God and love to truth is willing to suffer and doth suffer from the world in the practice of it this hidden Manna is not tasted save by those that overcome temptation But why should not those that are Godly wise indeed overshoote the devil in his owne bow and rather be encouraged to then discouraged from searching into those doctrines and waies which are discountenanced by the world since they are so much the likelier to be of God for if they were of the world the world would love her owne It is also a thing very ungrateful to the flesh and hardly attained without much spiritual ingenuity for men who have for a long time and with great confidence owned asserted and pleaded the cause of an erroneous way afterwards to acknowledge their mistakes and turn Advocates for that which with a high hand they have somtimes opposed But he that knows not how to deny himself in such things as these upon conviction sof light knows not how to approve himself a man worthy the name of a Disciple of Christ who as the Master saith cannot be such except he deny himself And had not ye Beloved learned this spiritual art long before this in other cases you had never made so happy an exchange of Error for Truth as now I esteem you to have done We have hitherto been coming out of darkness error and superstition but by degrees and not all at once now discovering one error and then another and why then should not our former experience this wise admonish us still of not being too confident of our having now discovered all Satanical Papal and anti-christian deceits in doctrine and worship unto the bottome but rather to be jealous over our own hearts and judgements lest some of those old dregs should yet be left behinde Solomon says that the path of the just is as the shining light that shineth more and more unto the perfect day and yet where would there be place and opportunity of growing in knowledge and understanding if there were not occasion even for Christians themselves ever and anon to be changing their dark and crooked thoughts for more lightsom and well rectified apprehensions It is a thing doubtlesse too to incident also even to otherwise good men themselves not onely to put much of that affection they bear to the erroneous things they practise into the ballance with the reasons upon which they act by which means that seems to them ponderous which otherwise in it selfe is as light as vanity but also to presume and hope that those seeming grounds which they have will excuse them before God in their way and practise though their confidence concerning them suffers many a rebuke from the truth when it is laid close to the conscience by the Spirit of God But the Spirit of truth which loves and desires truth in the inward parts though he patiently bears and indures much disingenuitie of this kinde in the mindes of men for a time yet if his applications for cure hereof be alwaies slighted and neglected it many times provokes him at last to leave them under the power of their owne deceivings and to say But if any man be ignorant viz. upon such terms let him be ignorant 1. Cor. 14.38 The day is now hastening apace wherein the mighty God will reckon with the Babilonish whore for corrupting the earth with her deceits and then the eye of Jesus Christ will be upon those who have thorowly pleaded his cause wholly followed him and faithfully born witnesse to his truth against all her unsound and corrupt waies to keep them from the hour of temptation that shall come upon all the world to try them whereas those that have been partakers with her in her corruptions must then be partakers with her in her sufferings though otherwise they be the people of God themselves unlesse they have before that time obeyed that voice which saith come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues And therefore how exceedingly doth it concern all those who would be then found pure virgins indeed and such as have not defiled their garments no not with any the least of those whorish polutions narrowly to consider such their ways which are shreudly suspected for unclean as they are whose nakednesse I have hereby laboured to discover Thus having though not without weaknesse yet with much uprightnesse and true affection to you spread my thoughts and apprehensions before you as touching those things wherein I cannot close with you being neverthelesse not unwilling to retract any thing I have done if ever the vanitie of it shall be discovered to me as loving no way in Religion further then I apprehend it countenanced by the truth and having herein satisfied my self in discharge of my duty towards you I shall now commend this poore endeavour of mine to the blessing of the blessed God and you unto his direction in the perusall of it and shall God inabling me still endeavour to approve my selfe May 11. 1653. Yours unfeignedly to love honour and serve you WILLIAM ALLEN A Premonition to the Reader touching the evill and dangerous effects of Infant Baptism READER THou hast in the following discourse together with some other things some few of those many arguments that are and may be readily produced against the practise of Infant Baptism and such they are for the most part as have not been insisted on by others for I would not weary thee with the repetition of the same Arguments which are extant in other mens labours for which cause their number is the lesse but thou wilt do well to estimate the truth in this particular rather by the weightinesse then number of the Arguments leavied for its service I would have thee take notice that where ever thou meetest with any expressions tending to deny mens visible being in Christ or their visible membership in his Church without Baptism such deniall is still intended in respect of Gospell form and order according to which men are not regularly visibly incorporated into Christ or his Church without Baptism The which holy order of the Gospell though I intend no more thereby ought to be of sacred resentment to every Christian in as much as every word of God is pure and savours of divine wisdome Pro. 30.5 But now as concerning the mischievous effects of Infant Baptism not so much as to touch here upon those which are discovered in the ensuing discourse I shall here onely hint at two or three of them which might also have been drawn up more amply argument-wise First the untimely and undue administration of Baptism to Infants hath doubtlesse proved a miserable snare to thousands and ten thousands in the world to neglect that
or youth about the time in which they come to know the difference between good and evill at which time they make themselves guilty of actuall transgression and consequently put themselves under a necessity of conversion to wit repentance and faith for the obtaining remission of those actuall sins and therefore in reason cannot be looked upon as regenerate untill the fruites worthy amendment of life and of faith do appear though this remedy I say should be thought on which is not likely yet for them to retain them in the Church whilst Infants and to cast them out when they come to years of understanding is such a thing which as there is no rule prescribing it so I beleeve my own observation in some other cases prompting me hereunto it will prove a thing of greater difficulty then indulgent parentall members will know how to overcome If any shall think to prevent this more then inconvenience another way viz. by Baptizing Infants into the universall Church and not receiving them into any particular Church till they can give an account of their repentance from dead workes and faith towards God or else if they do receive them into a particular Church shall think to prevent this by not admitting them unto communion with the Church in other ordinances till they can give the aforesaid account herein likewise besides the evill of unregenerate persons permissive abode in the Church they shall give a rule unto themselves which God hath not given For whoever are fit to be and de facto are members of the universall visible Church are fit also to be members of particular Churches and whosoever are members of particular Churches cannot according to any rule in Scripture that I know be excluded part and fellowship in any the Ordinances there administred For during the time in which God would have Infants to be members of the nationall Church of the Jews and partakers of one ordinance to wit Circumcision he did neither order their excommunication out of the Church upon account of their unregeneration when they became actuall sinners nor yet debarre them communion with the Church in any other ordinance till signes of their regeneration appeared nor were they excluded communion in any the ordinances of that Church at any time from their very Infancy otherwise or longer then the terms of naturall necessity and debility did impose it upon them Nor does it at all follow that Infants are to be admitted Church members under the Gospell because they were so under the Law as some vainly imagine nor yet that persons of like disqualification may be admitted into or continued in Churches under the Gospell as might be both the one and the other under the Law no more then it followes that the Gospell ministration is carnall beggerly weak and unprofitable because that of the Law was such Heb. 7.18 9.10 Gal. 4.9 For under the Law Church membership was vested in Abrahams naturall seed in which capacity Infants were as well as men but under the Gospell that priviledg is proper only to those that are or appear to be his spirituall seed to wit beleevers Gal. 3.7 26-29 Rom. 9.8 in which capacity Infants are not Under the Law spirituall defilements such as were ignorance unbelief or morall pollutions such as are extortion railing covetousnesse c. did not exclude persons from Church membership if they did but keep the ceremoniall Law which according to the Apostle Heb. 9.9 10. stood only in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation which could not make him that did the service perfect as pertaining to the conscience which yet unregenerate men were in a capacity to perform But now under the Gospell both spirituall and morall defilements such as are ignorance of God and his wayes unbelief covetousnesse drunkennesse railing extortion c. doe de jure exclude persons from Church fellowship 1 Cor. 5.11 15.34 Under the Law as the service and administration of that Church did consist of elements of the world beggerly rudiments and carnall ordinances Gal. 4.3.9 Heb. 9.10 So the members of that Church that were permitted communion in those ordinances Isa 53.1 8 18. 10.22 Heb. 4 2. Psal 81.11 Isa 65.2 were at least sometimes for the most part but carnall likewise in which respect Infants and youths were not lesse capable of Church membership then they But now under the Gospell God requires such only to worship him in his Churches as can worship him in spirit and truth and will have his Churches to be spirituall houses built of living stones to wit such as are meet to be an holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ Joh. 4.23 24. 1 Pet. 1.5 in which capacity Infants are not So that notwithstanding all that can be pretended to the contrary for other pretentions besides these I know none Infant Baptism is in a little time like to prove a corrupter of the * And doubtlesse that is none of Christs Church wayes wherein provision for Church purity is made but only for one age or half one rather upon which account among others the way of Independency seems to me to fall short of the mark and to misse of Gods way Independent Churches themselves as well as it hath been of the Nationall which one would think were to them argument enough alone to cause them to lay aside the practise of it The premises therefore considered Infant Baptism that hath proved so great a snare to men to think themselves secure in an unsafe condition that hath been as it were the bottom means of erecting Churches contrary to the Gospell pattern to the great dishonour of Jesus Christ unto whom they pretend relation and setting of Antichristian officers over them yea and is likely also in a little time to leaven even those Churches themselves that have been looking after some reformation and purity that Baptism I say is questionlesse no doctrine according to Godlinesse as true Baptism is but of ungodlinesse of which to me it 's more then probable it hath been a great promotresse in the World And therefore to me it clearly appears to be the duty of all those that love the honour of Jesus Christ and the prosperity of his affaires both in his Churches and in the World both which have suffered so deeply by the springing up of this root of bitternesse as is in part before exprest to endeavour with all their might in a Christian way the extirpation of so evill a custome as this hath been and the restitution of primitive Baptism as one of those Lawes of our Lord which corrupt times have made void as indeed they have done many other Upon which account I shall further encounter the one and plead the cause of the other in the ensuing arguments to which I refer thee with humble requests to God to give thee an upright heart and single eye in thy
their Repentance this end and use likewise is better answered in mens Baptism who do repent then in Infants who do not 1. Because men who have begun to repent are in a good capacity to receive confirmation and establishment in their hope and confidence of receiving remission of sins from God upon their Repentance and consolation thereby whereas Infants whilest such are altogether uncapable of any such thing in respect whereof this end is made frustrate when Baptism is given to them 2. Because there is a greater appearance both of the wisdom and goodness of God in vouchsafing and applying such a means as Baptism is to strengthen mens Faith in his promise of remission of sins upon their Repentance unto such who 1. Have need of this confirmation and 2. Are capable of receiving it then there is in that application of it which is made to Infants who neither have need of it nor yet are capable of receiving it 4. If it be called the Baptism of Repentance for remission of sins because the persons who are baptized do thereby profess and declare unto the world that they look for remission of their sins from God upon their Repentance yet this end also is better answered in mens Baptism then in Infants because men are capable of making such a profession and declaration of themselves to the world in and by their Baptism when as Infants are altogether uncapable of doing any such thing 5. If it be called the Baptism of Repentance c. because it seals and confirms the Covenant or Promises of God made to men touching the remission of their sins upon their Repentance yet this end and use also is attained upon far better terms in the Administration of Baptism to Believers and to men of understanding then it is or can be when administred to Infants who have neither For if this end and use should be the reason of this denomination of Baptism yet this must be supposed That the intent of God in making Baptism a Seal of his Covenant and Promise is not to make his Covenant more sure in it self but to give it thereby a more sure stable and unquestionable Being in the minds and apprehensions of men and if so this end cannot be attained in Infants by their Baptism because they want the use and exercise of their reason judgment and understanding without which the Articles and terms of Gods Covenant will never take place or have a Being in the minds of any by way of belief 3. Another end of Baptism seems to be this viz. That such who are baptized might thereby signifie their acceptance of and consent unto the terms of the Gospel or Covenant of Grace For the Covenant of God with men does consist of certain Articles to be observed and kept by each party covenanting as Covenants amongst men generally do And as amongst men the parties covenanting are wont to signifie their mutual consent to their respective Articles by some solemn act of theirs in the presence of witnesses as by signing sealing delivering c. So God in the Covenant between him and men will have something like unto this done by men publiquely to signifie their consent to the terms of it as well as what is done by him to declare his readiness to do and perform what he hath undertaken on his part Now Faith in Christ and an obediential subjection to all his Laws and Precepts being the condition of this Covenant on mans part at what time soever he enters into Covenant with God and undertakes the performance of the condition he is to sign and seal the same in the presence of witnesses by that solemn act of his in being baptized In this respect especially I conceive it is that Baptism is called the Baptism of Repentance for the remission of sins Mark 1.4 Luk. 3.3 because men are to take up that Ordinance upon their first beginning to repent in order to the remission of their sins For like reason I suppose it is called the washing of regeneration Tit. 3.5 because men upon their being born again are to be baptized according to what was practised in the Apostles times Hence it is likewise as may well be conceived that mens being born of water and of the Spirit Joh. 3.5 the washing of regeneration and renewing of the Holy Ghost Tit. 3.5 are joyned together not because the Spirit works Regeneration in and by Baptism if we respect the beginning of it but because the work of Regeneration by the Spirit and the Baptism of water which is declarative thereof are neerly conjoyned in respect of time if he who is regenerate by the Spirit do but what becomes him And now why tarryest thou arise and be baptized Acts 22.16 And was baptized he and all his straightway Acts 16.33 Finally Beleeving and being baptized are conjoyned as relative to Salvation Mark 16.16 and Baptism hath its rank place or standing in Scripture next after Faith Heb. 6.1 2. Eph. 4.5 Mark 16.16 because it was one of the first fruits of Faith by which they gave account to the world that they did believe indeed and was doubtless esteemed a proof of Faith and without which they were not reckoned Disciples of Christ notwithstanding any other overtures that ways made That both Repentance and the declaration of it by Baptism is required on mans part to interess him in remission of sins and sanctification of the Spirit the things covenanted or promised on Gods part is too evident to be denyed by any but those that will not see from Acts 2.38 39. Repent and be baptized every one of you in the Name of the Lord Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost For the Promise is to you and to your children and to all that are afar off even as many as the Lord our God shall call And that God did not intend this way only for those to whom these words were then spoken or for the men and women of that generation onely but that it was to be his standing method through all generations appears in that the Apostle saith that the Promise to wit of remission of sins and gift of the Spirit which was made on condition of Repentance and Baptism was made not onely to them then and their children but to those that were further remote to those afar off even to all whom the Lord our God shall call And if this be one end and use of Baptism as you see for persons thereby to enter their publique assent and consent unto the terms of the Gospel upon their cordial embracing of it then the Baptism of Infants is voyded as to this use also in as much as they are uncapable of exerting any act of heart or mind by way of assent or consent to the terms of the Gospel or to signifie any such thing by a voluntary submission to Baptism 4. Another excellent effect and use of Baptism is thereby to justifie God
to this God puts his Laws in the minds of men and writes them in their hearts Heb. 8.10 which implies that he did not do so under the Old Testament or at least but very little comparatively Again Joh. 4.23 But the hour cometh and now is when the true worshippers shall worship the Father in spirit and truth implying that thither-unto or until then they had not so worshipped him or at least that there was but little of that found under the Legal Dispensation And according to the nature of this Ministration children voyd of understanding and faith were capable of holy things as Circumcision and Passover and the like and consequently of the ends and benefits of them in part upon a literal administration and reception of them Rom. 3.1 2. Exod. 12.44 48. But the case is far otherwise now under the Gospel which is the Ministration of the Spirit 2 Cor. 3.6 It is not the work done but the manner of doing of it in knowledg faith and fear of the Lord that entitles men unto the benefit and blessing of Gospel-Ordinances for so the Apostle affirms concerning Baptism it self 1 Pet. 3.21 when he says that it saves us now as the Ark did some in the days of Noah not saith he the putting away of the filth of the flesh i. e. not by the external letter of the Ordinance but the answer of a good Conscience towards God i.e. when accompanyed with such a frame of mind and conscience as does answer God in his intendments of Grace in that Ordinance So again Col. 2.12 when the Apostle saith that they were buryed with Christ in Baptism and that they were therein also risen with him yet he says that thus they were by the faith of the operation of God who raised Christ from the dead meaning such a faith as was produced by the operation of God or else such as had the operation of God in raising up Christ for its object however it was by the interveniency of this Faith that they became both buryed and risen with Christ in Baptism Now Infants as they are not capable of acting this Faith or making this answer of a good Conscience so they are not capable of those blessings and benefits intended by God in Baptism in as much as he hath suspended the donation thereof upon these in conjunction with Baptism And where any effect depends upon the taking place of more causes then one as it does in the case in hand it is not any one of those causes alone that will produce that effect 3. How ever the ends of Circumcision were attainable though administred to Infants in those respects before mentioned with their fellows yet doubtless the Ordinance it self was so much the less spiritual and so much the more weak and savoring of the Legal Ministration and suited to the then childish condition of the Church because administration thereof was made to Infants This I conceive might easily be made out from several of those rational principles consonant to the Scripture upon and from which I have already evinced Baptism to be more spiritual profitable and edifying when administred to men professing the Faith then when applyed to children Therefore doubtless what the Apostle speaketh of the Commandment in general meaning the Law which as he says made nothing perfect how that it is disanulled for the weakness and unprofitableness of it Hebr. 7.18 19. may well be understood to comprehend even this part of the Commandment also which enjoyned an Ordinance one or more to be administred to little children And how ever such a mean low way and method of enjoying Ordinances as was accommodated to the capacity of babes was not uncomely whilest the Church was in the condition of children as the Apostle speaks Gal. 4.3 no more then it is for a child whilest he is a child to speak and act as a child yet to retain this poor and low and barren way of administring a Gospel-Ordinance to Infants now the Church is raised both in capacity and administration to its manly condition is as incongruous and uncomely as it is for one still to speak and act as a child when he is become a man By this time I hope it appears that there is not the same reason why Baptism administred to Infants should reach the ends thereof as there was why Circumcision though applyed to Infants formerly should attain its end For the nature of the two Ordinances differ the terms of their Administration differ and the respective capacities of the Church then and the Church now differ and according to that rule in Logick Where the things themselves differ there the reasons of those things differ also ARGUM. III. 3. MY next Argument shall be taken from the different nature of the two Ministrations of the Old and New Testaments as rendering Infant-Baptism in that precise consideration of it as applyed to Infants disagreeable to the Ministration of the Gospel but withall more correspondent with the Ministration of the Law Therefore I thus further argue If Infant-Baptism be disagreeable to the Ministration of the New Testament then Infants ought not to be baptized The reason hereof is because so far as either this or any other way or practice does comply with the Legal Ministration and disagree with the Evangelical so far it does cross or oppose the design of God in changing the Ministration of the Law for that of the Gospel and consequently carries in it a spirit of antipathy against the very spirit of the Gospel Ministration This if it were not sufficiently evident of it self might receive abundant confirmation from such Scriptures as these and what might fairly and plainly be deduced from them Joh. 4.23 24. 2 Cor. 3.6 Gal. 4.9 Col. 2.8 17. Heb. 7.18 19. 8.6 7. 9.9 10 11. 10.1 But I presume of every mans plenary satisfaction as to this Therefore I proceed But Infant-Baptism is disagreeable to the Ministration of the New Testament Assumption 1. The truth hereof in the first place is conspicuous and perceptible by what hath been made good in our former Argument For there we proved Baptism as administred to Infants less edifying as to the several ends of it then when administred unto Believers and if less edifying then the more suitable and conformable to the Ministration of the Law which was a Ministration of less light and edification and to the same proportion disproportionate to the Ministration of the Gospel which is a Ministration of a greater light and a more rich edification 2. I might in the second place well suppose Infant-Baptism to savor strongly of the Legal Ministration because the principal Arguments produced in defence thereof are such as do arise out of and are deducted from the example of Infant-Circumcision a principal part of the Legal Ministration and from that analogy and proportion that is supposed to be between them and not only so but likewise because such Arguments and Pleas tend to draw down this
Infants Circumcision 3. Another thing by which it may appear that Infant-Baptism is not agreeable to the Gospel-Ministration is in that it differs from it in this property of it viz. as it is a Ministration of the Spirit for so it 's called 2 Cor. 3.6 It 's the Ministration of the Spirit in two respects 1. Because in and by this Ministration the Spirit is given unto men Galat. 3.2 5. 2. Because the worship and service which God receives from men under it is or ought to be more spiritual then that was under the Law in both which respects Infant-Baptism will be found disagreeable to it 1. That Baptism as an Ordinance of the New Testament and part of the Gospel Ministration when duly administred and received does contribute towards their receiving of the Spirit in respect of a greater presence and operation thereof then till then ordinarily hath been enjoyed by them who are thus baptized may appear from the promise of God made in that behalf Acts 2.38 Then Peter said unto them Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost c. And that this was not particular and peculiar to those persons unto whom Peter then spake these words but that the same promise is made to all in all ages that shall repent and be baptized is evident by that which follows in the next Verse whereby the Apostle doth assure them of the remission of their sins and their reception of the Holy Ghost in case they did repent and were baptized upon this ground because the promise of God to wit upon the terms before mentioned was made to them and to their children and not to them only but also to those afar off viz. in respect of nation and generation even as many of them or their children or others afar off as whom the Lord our God should so call viz. by Repentance and Baptism And it is very like that it is because of that proximity or neerness of relation that is between this Ordinance of Baptism by water and this Baptism of the Spirit that mens being born of water and of the Spirit Joh. 3.5 and the washing of Regeneration and renewing of the Holy Ghost are coupled together in Scripture Tit. 3.5 1 Cor. 6.11 And it is not unlike neither but that the Spirits descending upon Christ immediately upon his being baptized Mat. 3.16 might have this instruction in it to teach all those that should regularly be baptized with water as he was to expect a greater measure and presence of the Spirit then before had been vouchsafed to them But now that it is not reasonable to expect that any such effect should be produced by Infants being baptized is evident upon this ground because the gift of the Spirit is still made in Scripture to follow the act of mens beleving the Gospel of which act Infants are uncapable Joh. 7.39 Acts 15.7 8. 19.2 Gal. 3.14 Ephes 1.13 And therefore when I affirm as before That the gift of the Spirit or some greater measure of the Spirit is promised upon Baptism duly received I would not be understood as if I meant that this promise is made to any meerly and barely upon their being baptized but to their Baptism in conjunction with their believing and repenting for so it is in the forecited place Acts 2.38 Repent and be baptized c. and ye shall receive the gift of the Holy Ghost The promise of the Spirit is not made either to Repentance or Baptism singly but to both in conjunction So that although Baptism be to be received with an eye to the promise of the Spirit and under an expectation of a greater presence thereof yet by such only who are under that qualification of believing for where things are promised upon several conditions or upon condition of several things in conjunction it is not the performance of one of those conditions alone that can put a man into a due and well-grounded expectation of the promise That Infants are in no present or actual capacity of believing whil'st such is evident upon this ground because they have not the use and exercise of understanding knowledg or reason without which none can actually believe For faith supposes an actual knowledg in him who does believe of these two things 1. A notion or knowledg of the thing matter record or testimony to be believed and 2. A notion or knowledg of him who is to be believed or who is the Author of that doctrine or saying which is the subject matter of Faith as namely That he is such an one as may be credited in what he says These things are clear from these and the like Scriptures Romans 10.14 17. Joh. 9 3 6. Psal 9.10 2 Tim. 1.12 That Infants have no such knowledg as to make any Judgment upon either person or thing to be believed as touching either the goodness or badness of the one or the probability or improbability of the other appears Deut. 1.39 Your little ones which ye said should be a prey and your children which in that day had no knowledg between good and evil they shall go in c. Isai 7.16 Jonah 4.11 If Infants then be in no present capacity to believe and without believing in no capacity to receive the Spirit it follows That Infants whilest such are in no due capacity of receiving Baptism in order to their receiving the Spirit and consequently that Baptism administred to them is disagreeable to the Gospel-Ministration as it is the Ministration of the Spirit where as the Baptism of Believers is most commodiously suitable thereunto Nor can it reasonably be supposed here that such a notion as this will salve this fore viz. That Baptism may be received by Infants in order to their receiving the Spirit when they come to believe and so their Baptism be agreeable to the Gospel-Ministration as it is a Ministration of the Spirit notwithstanding it be received in Infancy Because Baptism hath no influence this way as it is a work done in which respect only Infants are capable of it but as it is done submitted to and taken up out of faith and in obedience to God as hath been already proved before in part and will be further confirmed afterwards 2. Infant-Baptism is disagreeable to the Gospel-Ministration as it is the Ministration of the Spirit in this respect also viz. as it requires all Worshippers in all acts of worship in all the Ordinances of this Ministration to worship God in Spirit with the mind in faith and fear of the Lord. That these are the terms of the Gospel-Ministration appears from Job 4.23 24. with other places cited formerly upon somewhat like occasion upon which account I may spare further insisting on them here He that makes use of a Gospel-Ordinance and does not discern in some measure the nature tendency and import of it contracts sin and guilt to
righteousness then was in the multitude that were baptized before him and if not this what else imaginable but this viz. that his * Iesus said unto them My time is not yet come but your time is alway ready Joh. 7.6 appointed time and season of his appearing with the Gospel in the world was not till then and therefore not his time of being baptized in as much as the one was in order to the other and was to take its rise and beginning from the other And this we have further reason the rather to conceive because of that Particle NOW emphatically here used as it relates to the fulfilling of righteousness by that which was to be done Suffer it to be so NOW saith Christ to Joh. touching his being baptized For thus it becometh us to fulfil allrighteousness Mat. 3.15 Not only in being baptized of him but in being baptized of him NOW to wit at that juncture of time in which he was to be manifested to the world to be the Son of God to manifest to the world the Gospel of God NOW to be baptized viz. upon suchterms it was a thing very comely though John seemed to think otherwise in as much as that it was a fulfilling of righteousness i.e. that righteous law or institution of God given in that behalf And thus we see that the example of Christ's Personal Baptism which was intreated to bless the opinion for Infant Baptism hath contradicted it altogether The Second Part SHEWING How necessary it is for persons to be baptized after they believe their Infant-Baptism notwithstanding as also discovering the disorderly and irregular Communion of persons baptized with such as are unbaptized in Church Fellowship HAving in the former part of this Discourse laid down part of those grounds and reasons which have swayed my judgment and satisfied my conscience in the sight of God touching the unlawfulness of Infant Baptism and which I doubt not will have the like influence and operation upon the unbyassed minds of other men It remains now that I come to speak something to these two questions following 1. Whether men may not rest satisfied with that Baptism which was administred to them in their Infancy without any further reception of Baptism afterwards notwithstanding they come to understand the irregularity of their Infant Baptism 2. Whether it be necessary for such persons who have for some considerable space of time made profession of the faith though as yet unbaptized whether it be necessary for them to be baptized since the ends of Baptism seem to be anticipated by such a continued profession As touching the former of these Questions I conceive I may affirm that none may safely and without danger of sin rest satisfied with that Baptism which they received in their Infancy they coming once to understand the irregularity and sinfulness of Infant Baptism and I do assert it upon these grounds 1. Because the Apostle Paul as may reasonably be conceived did not hold it convenient or safe for certain Disciples with whom he met to rest satisfied with such a Baptism as had been formerly either erroneously administred to them or else which was deficient as touching some special ends of that Baptism which was enjoyned the Disciples of Christ but did proceed to baptize them or to cause them to be baptized afresh The Case before us is touching those certain Disciples which Paul found at Ephesus and of whom he demanded Whether they had received the Holy Ghost since they had believed Unto whom they replyed That they had not so much as heard whether there were any Holy Ghost Vnto what then said Paul were ye baptized And they said Vnto Johns Baptism Then said Paul John verily baptized with the Baptism of repentance saying unto the people that they should believe on him that was to come after him that is on Christ Jesus When they heard this they were baptized in the Name of the Lord Jesus And when Paul had laid his hands upon them the Holy Ghost came on them c. Acts 19.1.2.3.4.5.6 In this passage of Scripture there are three things which I would have observed as to my present purpose The first is touching the Baptism which these Disciples are said formerly to have received The second is touching their later Baptism which they received upon Pauls instructing them And the third is touching the reason why they were now baptized upon Pauls preaching to them notwithstanding they had formerly been baptized unto Johns Baptism 1. That these Disciples had been formerly baptized unto Johns Baptism is that which they themselves affirm verse 3. 2. That the same Disciples were now again baptized upon Pauls preaching Christ to them I conceive fairly appears by those words ver 5. When they heard this viz. that which Paul had declared to them they were baptized in the Name of the Lord Jesus There are indeed two other Interpretations of these words urged by some that do much differ from that sence which I have now given but are both beside the Scope and meaning of the place as I suppose I shall presently make appear 1. Some by their being baptized in the Name of the Lord Jesus as here in this place would have us to understand it not of their being baptized with water but of their being baptized with the Spirit which is Master Calvins sence upon the place and so he takes these words They were baptized in the Name of the Lord Jesus and those that follow in the next verse viz. And when Paul had laid his hands on them the Holy Ghost came on them and they spake with tongues and prophesied to import one and the same thing and that the later words are only an Explanation of the former shewing after what manner they were baptized and he further saith That for the visible graces of the Spirit which were given by the laying on of hands for this to be expressed by the name of Baptism is no new thing as he does alledg from Acts 1.5 and 11.16 But 1. That their being baptized in the Name of the Lord Jesus and their receiving the Holy Ghost upon the laying on of Pauls hands were not the same thing as is alledged may be discerned 1. By a due consideration both of the different nature of the actions themselves and the successive order of those different actions For the doctrine and so the practise of Baptism is one thing and that of laying on of hands is another as is apparent by that of the Apostle Heb. 6.2 where the Doctrine of Baptisms and of laying on of hands are differenced by the same note of distinction by which the Doctrine of the resurrection of the dead and eternal judgment are differenced from them both And the same thing appears from the order and suecession of these different actions as well as from the different nature of them For we have 1. Pauls teaching of these Disciples distinctly mentioned 2. The baptizing of them in Name of Christ
as following thereupon as distinctly described And 3. The laying on of Pauls hands and their receiving of the Holy Ghost thereupon as distinctly and differentially described as either of the former The article AND which stands between the Description of their Baptism and reception of the Holy Ghost upon the imposit on of hands being a Note here not of identity or sameness of things but of transition or passing from one thing to another or else of copulation of things really distinct but yet relative 2. This is further discernable by a collation of this passage of Scripture with others where we have the same actions in the same order described as Acts 8.16 17. where speaking of the Holy Ghost the holy Historian saith That he was fallen upon none of them to wit the believing Samaritans onely they were baptized in the Name of the Lord Jesus then laid they their hands on them and they received the Holy Ghost Whence it plainly appears that the Disciples were baptized in the Name of the Lord Jesus before they received the Holy Ghost and that they did receive the Holy Ghost after their Baptism upon those prayers that were made for them hands laid on them for that end so that these were not one but two distinct actions Just so in the place under discussion though they were baptized in the Name of the Lord Jesus yet we do not find that they received the Holy Ghost till imposition of hands was super-added thereunto 2. Whereas it is further alledged by Calvin that it is no new thing to express the gift of the visible graces of the Spirit by the name of Baptism though this is indeed true in such a sence as the Scriptures to which he refers intend it yet I do believe it is a new thing and not to be found in Scripture to express the effusion of the Spirit as divided from Baptism by water under the description of being baptized in the Name of the Lord Jesus the form here used in the Text under debate For both those places produced Acts 1.5 and 11.16 speak of the Fathers or Christs own immediate act of conferring the Spirit whereas to baptize in the Name of the Lord Jesus plainly and directly notes the Agency or Ministry of man managed in the Name of Christ the one is the Baptism of Christ ministred by himself the other is the Baptism of Christ ministred by man in his Name And so Master Calvin himself at another turn will tell you that When John said I indeed baptize with water but Christ when he shall come shall baptize with the Holy Ghost and with fire he meant not to put difference between the one Baptism and the other but he compares his own person with the Person of Christ saying that himself was a Minister of water but that Christ was the Giver of the Holy Ghost Instit Lib. 4. Cap. 15.5.8 And the baptizing in the Name of the Lord Jesus and the pouring out of the Spirit are not the same individual thing but are clearly differenced and distinguished in respect of time order and action as I noted in part before from Acts 8.16 17. a place in this respect parallel with this in hand So that still you will find that to baptize in the Name of the Lord Jesus signifies such a Baptism as is not without water But some others not liking so well this construction of the words though they be of the same mind as to the impugning of that literall sence of them which I have imbraced have thought of another way to evade this and that is by understanding these words They were baptized in the Name of the Lord Jesus as the words of Paul recited by Luke declaring the Baptism of these Disciples by Iohn to be the consequent of Johns preaching to them and not the words of Luke as recording their Baptism as consequential to Pauls preaching to them and so the sence they make to be this That these Disciples when they heard John in his preaching say to them that they should believe on him that was to come after him to wit Christ Jesus then they were baptized in the Name of the Lord Jesus by Iohn See the late Annotators upon the place for this But that neither this is the true intent and genuine sence of the words I strongly incl ne to believe upon these grounds 1. Because this Interpretation overthrowes the Grammatical sence of the words and renders them void of Common sence For it is evident that what Paul is here brought in speaking he spake it to these Disciples themselves for here is no mention of any other persons but Paul and them Now then what ever words were spoken by Paul to them must run in the second Person if you will suppose Paul to speak common sence whereas these words They were baptized in the Name of the Lord Iesus are spoken in the third Person and therefore cannot be the words of Paul to them but of Luke concerning them For if Paul would have declared such a thing to the Disciples as that they were baptized in the Name of the Lord Jesus upon the hearing of Iohn then his words should have run thus When you heard this you were baptized c. and not as now we have them When they heard this they were baptized c. Besides how uncouth and harsh is it to make the people whom Iohn taught and baptized and those twelve Disciples to be the same persons and to conceive that Paul should tell them what Iohn said to the people when all the while he meant themselves both which you must suppose if you take the words in that sence which I oppose because then the people in the fourth verse unto whom Iohn spake and those in the fifth verse which are said to have heard and to have been baptized must be the same persons and consequently both of them these twelve men because as the Pronouns they and they in the fourth and fifth verse upon that supposition that both are Pauls words cannot be understood but of the same persons so also the same Pronouns they and they which relate both to the persons baptized ver 5. and to the twelve that prophesied after Paul had laid his hands on them vers 6. are undoubtedly meant of the same persons likewise And therefore that interpretation now under examination which runs us upon such rocks of absurdity and into such Solecisms of speaking as these must be rejected and consequently these words When they heard this they were baptized in the Name of the Lord Iesus must be taken as the words of Luke and not of Paul importing the Baptism of these Disciples upon the hearing of Paul and not of Iohn 2. That these words They were baptized in the Name of the Lord Iesus are not a Description of Iohns Baptism administred to these Disciples but of that Baptism which they received upon Pauls Preaching we have this reason further to conceive because it no
Jews stumbled at Christ himself when they saw the lowness of his condition in the world this likewise caused them to prefer works before faith as to their justification This was the stone at which Naaman the Syrian began to stumble when he was commanded to wash seven times in Jorden for the clensing of his leprosie supposing that to be an unlikely thing to produce that effect I had thought saith he concerning Elisha that surely he would have come out me and have stood and called on the Name of the Lord his God and have struck his hand over the place are not Abana and Pharper rivers of Damascus better then all the waters in Israel c. 2 King 5.11 12. And indeed I much fear that the feet of many who other-wayes are godly and wise are taken in this very snare of under-valuing and disesteeming the Ordinance of Baptism because it is a thing which according to outward appearance is despicable and promiseth so little For from what else can those dimunitive expressions of some concerning it proceed who say that if it be a duty for Christians not to baptize their children and to be baptized themselves yet it is one of the least of duties among ten thousand And as it was from that low esteem which Naaman had of his washing in Jorden seven times and the improbability of it in his eye to effect his clensing that made him to say Are not Abana and Pharpar rivers of Damascus better then the waters of Israels So doubtless is it from the like low esteem which they have of this Ordinance of Christ that some conceive that the other parts of the Christian profession are likelier to produce the effects assigned to Baptism then Baptism it self is But as many times great weights do hang on small wyers so the wisdom of God hath put much as to the good of men in those very things which many times seem least in the eyes of men that the excellency of the treasure and benefit may so much the more manifestly be known to be of God by how much the vessel is earththy and weak in which it is brought And wherefore have I thus inlarged but to shew that Baptism by water however by mens mis-representation of the matter to themselves it seems to be numbred among the least of the Commands of God or rather excluded their number as to the professors of these dayes yet being enjoyned by the same Lord in the same Gospel in order to the salvation of men as well as repentance from dead works and faith towards God and that God doth no more exempt or priviledge any man from the one then he does from the other by any word of his or does any whit more ascertain his salvation in the neglect of the one then he does in the neglect of the other that therefore it is of mans weakness and vanity and not from any wisdom received from God to make such an election and reprobation among the Doctrines of Christ as some do who while they account the one absolutely necessary to salvation yet do in the mean while with another eye look upon the other as indifferent needless and superfluous as touching any such need which the salvation of men hath thereof yea judging them deeply culpable almost as much as they who said Except ye be circumcised ye cannot be saved that urge the practise of Baptism as necessary to salvation though in the doing thereof they put no other necessity upon it then what the Scripture hath put 2. As there is one common end of believing repenting Baptism growing in grace and persevering to the end which is salvation so there are subordinately several different ends of Baptism it self and there is also a gradual accession to those ends in both which respects Baptism is necessary in persons otherwise of the largest growth in religion For though it should be granted for arguments sake that some of the ends of Baptism may be prevented by a long continued course of profession preceding it yet that any should affirm that all the ends of Baptism are anticipitated by such a profession me thinks is strange For 1. Baptism in the use influence and operation of it runs parallel with a mans life and dayes so that though the act be transient yet the Spirit or obliging power of that act is or ought to be permanent and lasting For what ever a man by his baptism does ingage himself to this baptismal engagement of his if the intent of it be observed hath an influence upon him all his dayes to walk answerable to it And so we shall find the Apostle teaching the believing Romans to improve their Baptism which they had received long before unto their then present mortification and sanctification answerable to the true intent of it Rom. 6.2 3 4 5. As a wife ought all her dayes to remember and keep that engagement of fidelity to her husband into which she entred the day of her marriage so ought a Christian to make it his continual work and daily business to answer fulfil and make good that engagement of subjection and fidelity to Christ Jesus into which he entred at the time of his Baptism So that this then running parallel with a Christians profession influencing and acting the same it cannot possibly be prevented by such a profession 2. One end of Baptism is to confirm strengthen and increase in men that which in some good measure they had before they were baptized Men either do or ought to believe before they are baptized as hath been already shewed and yet they are to be baptized for the bettering and confirmation of that faith of theirs notwithstanding So men have some presence and operation of the Spirit before Baptism in as much as they are enabled to believe before For no man can say that Jesus is the Lord as they do that believe before Baptism but by the Holy Ghost 1 Cor. 12.3 And yet Baptism is to be received for this end among others viz. that they may receive the Holy Ghost i. e. a greater measure and presence of the Spirit then before they had Acts 2.38 39. Now then unless that any professors can come forth and say that they have so much faith and so much of the Spirit that they need no more I cannot understand how their profession though otherwise never so substantial and real can carry them above their need of Baptism Certainly they have outstript Paul either in proficiency or in opinion of their own worth who can say they have attained to wit perfection of degrees Not as though I had already attained either were already perfect sayes Paul Philip. 3.12 Now that Baptism ought to be received in relation to some of its ends though others of them should be prevented by some precedanious work of grace or gift of God will appear 1. From the example of our Saviours Baptism who though he had no need of baptism in respect of some of those
ends for which Baptism was ordained and in respect whereof all other men needed it yet in some other respects we see it was necessary even in Christ himself viz. as it was a thing well becoming him to fulfil all righteousness and to obey God in this as in all other his Commands and Institutions then on foot Matth. 3.15 2. It appears from the Baptism of Cornelius and his Company For though one end of Baptism is to put men into a regular capacity of receiving the Holy Ghost as hath been noted yet God preventing this end of baptism as unto them in causing the Holy Ghost to fall upon them extraordinarily while the word of the Gospel was in speaking to them and before they were baptized the Apostle Peter hereupon is so far from making this an Argument why they should not be baptized or had no need of Baptism as that he thence infers the reasonableness of the thing why they should be baptized in reference to other ends Acts 10.47 48. Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we And he commanded them to be baptized in the Name of the Lord. I might also from what hath been now last mentioned Objection take occasion to answer another Objection against the continuation of Baptism in these dayes which Objection is this That experience shews that Baptism now produces no such effects as it did in the Apostles dayes for then those that were baptized with water were baptized also with the Spirit some visible effects thereof frequently ensuing But no such effects are now produced by that Baptism which men take up in our days for what have they more of the Spirit who are baptized with this new baptism as they call it then those that are not and if they have no more then to what purpose is the practise of it continued To this I answer Answer 1. That by what hath been just now observed about the baptism of Cornelius and his Company it appears that baptism is necessary for other ends then to render men capable of those extraordinary receptions of the Spirit For we there see that baptism was necessary to them though they had been prevented herewith 2. If this Objection were forcible against the being of true baptism now in the world it might be to as good purpose an objection against the being of any true believers in the world at least so far as known to us For there are no such effects as a miraculous speaking with tongues c. that follow mens believing in these dayes which yet were promised to believers and received by them in the Apostles dayes Mark 16.17 But as the ordinary and common effects of believing to wit obedience love c. do now follow mens believing as well as they did in the Apostles dayes though those extraordinary effects are ceased or at least suspended as having been vouchsafed for a certain time only by way of special dispensation designe for the confirmation of the Gospel-ministration whilest it was but yet new Mark 16.20 Heb. 2.4 So do the ordinary common and indeed most salvivical effects of baptism where duly used now remain when as those that were extraordinary and by way of extraordinary designe and of special dispensation for a time voucsafed are now ceased or at least suspended Neither were those gifts which we call extraordinary extraordinary in point of saving benefit above those which we call ordinary nor indeed equal to them for the Apostle having spoken of these extraordinary gifts 1. Cor. 12.10 concludes thus in ver last Covet earnestly the best gifts and yet shew I unto you a more excellent way And what was that more excellent way but the way of Christian love and charity of which he speaks in the following Chapter the which if wanting though otherwise a man had the tongue of men and Angels and the gift of Prophesie and faith to remove mountains yet he would be nothing but as a sounding brass or a tinkling Cymbal 1 Cor. 13.1.2 But 3. whereas it is demanded what have they more of the Spirit who are baptized then those who are not Though I believe they will not boast of their measures of the Spirit yet I dare say that if they have not a greater presence of the Spirit with them then others have to acquaint them with the things freely given them of God to mortifie the deeds of the body to lust against the deeds of the flesh to crucifie their affections and lusts to the old world to guid them in the wayes of truth to help their infirmities in prayer to strengthen them to suffer and to support them in suffering for righteousness sake and to fill them with that joy and peace which is unspeakable and full of glory it is not because these and the like blessed effects of the Spirit are not deducible from God by baptism if rightly improved but it is because they either rest in the work done or do not exercise faith about the Ordinance and the promise of God annexed to it or else do not frequently and seriously apply themselves to God for these supplyes from it not study how they may all their dayes make the best improvement of it for otherwise this Ordinance is not barren nor is that a vain word which assures men of the Spirit that obey God herein Indeed Baptism doth not procure these effects by any natural efficiency or by the work done neither indeed doth any other Ordinance of the Gospel but in a moral way If then there be that answer of a good conscience joyned with it of which Peter speaks it will doubtless give a good account of it self as touching both what and whose it is Let any mans heart but serve him to obey God in this Ordinance of his and he will find himself upon better terms of confidnce towards God to expect larger receptions from him then before he could do especially whilest he was under any jealousie of mind lest he had not as yet sought such and such grace at his hand after the due order of the Gospel I perceive also Objection that many stumble at this stone as to conceive as if Baptism were an Ordinance and Administration peculiar only unto the first times of the Gospel and not to continue longer then whilest the first Plantation of Chu ches by the Apostles was in hand Towards the removing of which stumbling block Answer laid in their way by Satan I will not say much in more then what I have said though much more might readily be produced on that account But I would demand of the consciences of such whether Baptism were ever at any time an Ordinance of the New Testament of Jesus Christ or no And whether that New Testament in which Baptism hath its place standing were not the last Will and Testament of Christ And if so as I suppose it will not be denied so to have been then whether