John 4. 1 2. Jesus 't is said there made and baptized more Disciples than John it is not rantize them and then teach or make Disciples of them as the manner of some now-adays is and for a long time has been Lord that ever Men should be so bold and presumptuous as once to attempt to alter or change any thing of this Holy or Great Commission or adventure to do Things contrary to what is given forth here by Jesus Christ as King and Law-giver of the New Testament What will they say when God rises up What will they answer him when he visiteth them Job 31. 14. 4. Note the Extent of the Commission here given by Christ to his Disciples Go teach all Nations baptizing them Go into all Nations or as Mark has it Into all the World East as well as West North as well as South into Cold Countries as well as Hot and make Disciples where-ever you come and Baptize them c. not Rantize them not dip them in hot Climates and sprinkle them in Cold. 5. Observe in whose Name they are required to baptize viz. in the Name of the Father and of the Son and of the Holy Ghost into the Name so the Greek In the Name doth not only import the naming of the Names of the Father Son and Holy Spirit but in the Authority and into the Profession of the Blessed Trinity of the one Divine Being dedicating the Persons baptized saith our Annotators to God the Father Son and Holy Ghost But how dare any presume to Rantize a Babe that is uncapable to be taught or made a Disciple by teaching In the Name of the Glorious Trinity can they say and prove it Christ hath given them any such Authority I am sure they have no Warrant nor Authority so to do from this Blessed Commission of Jesus Christ It was by dipping of Adult Persons then But it was in an hot Country say our late Annotators where at any time without the danger of Persons Lives it might be so done Doth not our Blessed Saviour's Words immediately following fully answer this Objection and lo I am with you always to the end of the World Has not Christ Power to preserve protect and uphold all such Persons which he commands to be Baptized Nay can we think Christ would institute an Ordinance to destroy the Lives of any Persons Besides we know he has preserved thousands in this cold Climate nay and never did I hear of any one Person that received the least Hurt or Damage by being Baptized according to the Commission of Christ though some have gone into the Water in the time of the great Frost and at other Times of bitter Frost and Snow nay and Persons very Aged and of both Sexes and some that have been very weak and sickly though our Adversaries have falsly reported to the contrary But can they be so 〈◊〉 left to themselves to think this will be a good 〈◊〉 for them for changing this Ordinance of Jesus Christ when he comes to call all Men to an account certainly they will find themselves deceived But say our late Annotators Where it might be we judg it reasonable and most resembling our burial with Christ by Baptism into Death but we can't think it necessary for God loveth Mercy rather than Sacrifice Answ Sirs wherefore do you judg it reasonable and not necessary Is it not necessary for you to do what Christ hath commanded and when at no time there is any danger of the Lives of Persons If you will follow your Master's Command and only Baptize such who are made Disciples viz. believing Men and Women is it not necessary for you to do Christ's Work as Christ has required Is it necessary you should alter any of his Holy Laws and make void one of the great Sacraments of the New Testament by your Traditions I pray my dear Brethren consider more seriously of it From hence it is evident that those who ought to be Baptized are Disciples and none else and that a Disciple is one that is a Believer one that is taught or has learned of Christ The Disciples were first called Christians in Antioch Acts 11. 26. Not only say our Annotators as Scholars were called amongst the Greeks from their Masters viz. Platonists Pythagorâ—ans to teach us whom we profess to learn of and be instructed by but to mind us of our Unction for Christians are Anointed ones 1 John 2. 2â— Such Disciples are the true Subjects of Baptism Yea Christ saith Mr. Baxter in his Commission directeth his Apostles to make Disciples and then baptize them promising That he that believeth and is baptized shall be saved And in another Book of his speaking of the same Commission This saith he is not like some occasional mention of Baptism but is the very Commission it self of Christ to his Disciples for Preaching and Baptizing and purposely expresseth their several Works in their several Places and Order Their first Task is To make Disciples saith he which are by Mark called Believers The second Work is To Baptize them whereto is annexed the Promise of Salvation The third Work is To teach them all other things which are after to be learned in the School of Christ To contemn this Order saith he is to contemn all Rules of Order for where can we expect to find it if not here I profess my Conscience is fully satisfied from this Text that there is one sort of Faith even Saving that must go before Baptism the profession whereof the Minister must expect What can any Baptist say more Let Mr. Baxter tell us what difference there is between contemning that Order Christ hath left in his great Commission and a direct derogating from it or acting quite contrary to it And is not this so viz to Rantize or Sprinkle instead of Baptize and Sprinkle first before they are taught or made Disciples nay and such too who are not capable to be taught or made Disciples of Is noâ— this to flight is not to contemn Christ's Order in his Commission for sith Christ appoints such that by Teaching are made Disciples to be Baptized he excludes all other the institution of Christ in this his Commission being doubtless a perfect Rule and those who do otherwise follow their own Inventions I find Mr. Danvers cites Mr. Perkins I have not that Book of Mr. Perkins speaking to this purpose on the words of the Commission Teach all Nations baptizing them c. I explain these Terms saith he thus Mark first of all it is said Teach that is make Disciples by calling them to believe and repent Here we are to consider the Order which God observes in making with Men a Covenant in Baptism First of all he calls them by his Word and Commands to believe and to repent In the Second place God makes his Promise of Mercy and Forgiveness And Thirdly He Seals his Promise by Baptism They saith he that
commonly take into your Churches such Persons that are converted whose Parents were very wicked and ungodly Persons as any in the Parish and so lived and died as far as you know and yet do you not account their Baptism to â—e sufficient 10. Is it not an hurtful and evil thing to defile and pâ—lute the Church by bringing in the Fleshy Seed which Christ hath cast out 11. Is it not an evil and dangerous thing to lay a foundation of Ignorance and Prophaneness and to confound the World and Church together which ought to be separated and to make the Church National which ought to be Congregational 12. Is it not an harmful and evil thing to establish Human Traditions and make them of equal Authority with Christ's sacred Institutions and reproach them who will not against their Consciences do the same things 13. Is it not an evil and harmful thing to plead for Inâ—ant Baptism or rather Rantism and make it a bone of Contention amongst Christians and so â—inder the Unity of Churches and godly Christians For was that Rubbish gone what a glorious Harmony would follow even such a Day as would make all our Souls rejoyce for he is blind who can't see that that Relick is the cause of our sad Divisions 14. Is it not an evil and false thing to say Persons may have Grace and Regeneration before they know God or are called by his Word and holy Spirit 15. Is it not a strange thing to say Persons may be visible and lawful Members of the Gospel-Church before Conversion and to deny them one Sacrament and yet give them another 16. Is it not a false thing to say Persons may believe and be saved by the Faith of others 17. Is it not an evil thing and a contradiction to say Baptism is a Symbol of present Regeneration and yet apply it to Ignorant and Unconverted Babes wholly uncapable of Regeneration in whom none of the things signified thereby do or can appear 18. Is it not a false thing and a contradiction to say that Baptism is a lively Figure of Christ's Death Burial and Resurrection and yet do nothing but sprinkle or pour a little Water upon the Face by which act all must confess nothing of such things can thereby be represented 19. Is it not a strange and foolish thing to say Baptism is an Ordinance of the Solemnization of the Souls Marriage with Christ and to say 't is a strange Marriage where nothing is professed of a Consent and yet administer it to Babes wholly uncapable so to do 20. Is it not a foolish thing to cry out against Traditions and all Inventions of Men and yet strive to uphold and maintain them And doth not these things hinder that glorious Reformation we all long for and encourage Papists 21. Is it not strange Men should say all the Children of Believersare in Covenant and that there is no falling from a State of Grace but that the New Covenant is so well ordered in all things and sure that it will secure all that are indeed in it unto Eternal Life and yet many of these Children who they say were in this Covenant perish in their Sins dying Unregenerate 22. We will conclude this Chapter as Mr. Danvers does with the words of Dr. Taylor And therefore saith he whoever will pertinaciously persist in his Opinion of Pedo-Baptism and practise it accordingly they pollute the Blood of the everlasting Covenant they dishonour and make a Pagentry of the Sacrament they ineffectually represent a Sepulchre into the Death of Christ and please themselves in a Sing without effect Making Baptism like the Fig-Tree in the Gospel full of Leaves but no Fruit. And they Invocate the Holy Ghost in vain doing as if one should call upon him to illuminate a Stone or a Tree CHAP. XIV Proving Baptism a great and glorious Ordinance and that 't is initiating or an In-let into the Church THE last thing I shall do is to prove Believers Baptism a very great and glorious Ordinance though much despised by Men nay by many Professors of this Age. First of all 'T is a Principle of Christ's Doctrine nay a Foundation-Principle viz. of a true Gospel-Church-State so that according to the Apostolical and Primitive-Institution a Church cannot be truly gathered without it Secondly It appears to be a great Ordinance if we consider the Commission of Christ 1. Consider with what Authority our Saviour gave it forth All Power is given to me in Heaven and Earth Go ye therefore teach all Nations baptizing them c. 2. In that it was one of the last things he gave in charge to his Disciples before he went to Heaven And 3. In that he joyns it to Teaching expressing no other Gospel-Ordinances besides though he gave other Commandments to them Act. 1. 4. In that no Ordinance is to be administred in a more solemn manner than this is viz. in the Name of the Father and of the Son and of the holy Spirit We are hereby obliged to believe in adore and worship the whole Trinity Thirdly No Ordinance in all the New-Testament was ever so grac'd nor honoured with such a Presence as this was at the Baptism of Christ the three Persons manifest their Presence at this Solemnity the Heavens were opened and a voice heard saying This is my beloved Son in whom I am well pleased 1. The Father seals it and honours it 2. The Son is there and subjects to it shewing what an honourable respect he has to it nay and came many Miles upon no other Business but to be baptized as we read of 3. The Spirit also descended like a Dove and rested upon him the Holy Ghost puts his Seal upon it and in a glorious manner owns it And then our Saviour saith it became him to be obedient to it 't is it seems a becoming Ordinance it became the Master and doth it not become the Servant to submit to it It was not too low for him and is it too low for thee He said also it was a fulfilling of all Righteousness that is it became him to fulfil all the Commands of his Father or do his whole Will which it appears he could not have done unless he had been baptized And in that of being a Patern or Example to us those who neglect it neglect a most righteous thing and do not fill up after their Master Fourthly 'T is called a justiâ—ying of God and our Disobedience herein a rejecting the Counsel of God Luk. 7. 29 30. Fifthly It appears a great Ordinance in that the highest nay the extraordinary Gifts of the Spirit can't exempt a Person from his Obedience hereto as appears in Cornelius's case Nay the greater Gifts and Graces a Person hath the more fit a Subject he is of this Ordinance as Peter's words do import Sixthly Consider the great things and Mysteries held forth hereby viz. the Death Burial and Resurrection of Christ and our dying to Sin and Duty
where it is said in the Law of bathing the Flesh and washing the Cloaths of the Unclean it is not meant but of baptizing the whole Body c. but if the Greek word would bear sprinkling or pouring yet that will not justify Men thus to baptize because not according to the Vsage of the Primitive Church nor doth it answer or reach the Signification of this Ordinance which is the Death Burial and Resurrection of Jesus Christ together with our Death to Sin and rising with him to walk in newness of Life to represent which great Mystery it was ordained as you will find if you read this Treatise I have been the larger upon this because if Baptism is nothing less nor more nor any other Act than Immersion or total dipping the whole Body c. than abundance of godly Christians must seek after true Baptism neither can Infants it appears from hence be the Subjects of it sith their tender Bodies can't bear it in these cold Climates without palpable danger of their Lives as our Opposites confess and formerly by woful Experience found to be so Jesus Christ never appointed an â—â—â—â—nance to destroy the Lives of any of his Creatures â—ut why will not our Brethren keep to the great Instiâ—ution and exact Rule of the Primitive Church Must we content our selves with that Light which the Church had in respect of this and other Gospel-Truths at the beginning of the Reformation since God hath brought forth greater to the praise of his own rich Grace in our Days And why should a Tradition of the Antichristian State be so zealously defended The Church will never certainly appear in its Primitive Glory till this Rubbish be remov'd which is nothing less than to take a Stone of Babylon and lay it in Sion for a Foundation Besides it doth not a little reflect upon the Honour of the Lord Jesus thus to derogate from his holy Law who is appointed Heir of both Worlds who hath settled in his Church that Religion and every Ordinance thereof which must remain unalterable to the end of Time or Consummation of all things He as our Annotators well say is the Builder of God's House propagating a holy not a fleshly Seed for himself and hath appointed and fixed on the Matter and Form thereof as seemed good in his own sight who is the brightness of the Father's Glory and express Image of his Person c. And what an account our Brethren or others will be able to give to him for presuming to do any thing contrary to the Apostolical Constitution when he comes to judg the Quick and the Dead I know not As touching that great Argument for Infant-Baptism taken from the Covenant made with Abraham tho something is here said in Answer and enough hath been said by others formerly yet I must acquaint the Reader there is a most excellent Treatise prepared written by a very worthy and judicious Person and ready for a timely Birth wherein that grand Objection and all â—thers are answered beyond what any I think have â—itherto doâ—â— But if we should grant all they say of Abraham's Fleshly Seed and Foeâ—â— Holiness yet that will not prove Children to have a Right to Baptism because Baptism as well as Circumcision was is a meer positive Law and wholly depends on the Will and Pleasure of the Law-giver which is in this Treatise opened and asserted again and again and not without good Reason But lest I should keep the Reader too loong at the Door I shall conclude this Epistle with my hearty Prayers that God would be pleased in Mercy to open our Brethrens Eyes or ours wherein either they or we lie short as touching any part of God's Will and let us strive to live in Love and Concord together wherein we do or can agree 'T is Truth I contend for and that Truth which was once delivered to the Saints and shall I hope whilst I am in the Body who now as well as formerly subscribe my self thy Servant for Jesus sake Aug. 6. 1688. Benj. Keach Advertisement IF any desire to be furnished that excellent Book written some times since by Mr. William Kiffin proving no unbaptized Person ought to be admitted to the Lord's Table may have them at Mr. Nath. Crouch's at the sign of the Bell in the Poultry or at the Authors House in Southwark Gold Refin'd or Baptism in its Primitive Purity CHAP. I. Wherein the Baptism of Water is proved to be that intended in the Commission and so a standing Ordinance till the End of the World. I Having for many Years last past observed with what strength of Argument some worthy Christians have laboured to defend the Sacred Ordinance of Baptism and how they have endeavoured to refine it from all Human Mixtures to the great Satisfaction and Establishment of many Persons in the Land yet notwithstanding finding how that still a Multitude of gracious People remaing very ignorant about it and otherâ— very obstinately and reproachfully do slight and contemn it casting very scandalous and scurrilous Reflections upon those who practise it according to the Primitive Institution both from the Pulpit and the Press I have been put upon writing something further in the Defence of our selves and Practice herein And that I may the more regularly proceed in this Work I shall endeavour to prove Baptism in Water to be that Baptism which is intended in the Commission and therefore to abide as an undoubted and standing Ordinance of the Lord Jesus Christ until his second Coming or the End of the World. First of all it may be necessary to shew you that this Ordinance was instituted and ordained by our Lord Jesus and given forth by him soon after he rose from the Dead and a little before he ascended into Heaven see Mat. 28. 18 19 20. Mark 16. 16. And Jesus came and spake unto them saying All Power is given unto me in Heaven and in Earth Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Spirit Teaching them to observe all things that I have commanded you and lo I am with you alway even to the end of the World. The Lord Jesus first of all asserteth his Power and Authority Secondly he delegates a Power to his Disciples Thirdly he subjoyns a gracious Promise to them 1. The Power and Authority which he asserteth to himself is all Power in Heaven and Earth Power to institute and appoint Laws and Ordinances how and after what manner God ought in Gospel-Times to be worshipped Power to give Repentance and Remission of Sins Power to congregate to teach and govern his Church as the supream Lord Head and Ruler thereof yea and Power to give Eternal Life to whomsoever he pleaseth This was inherent in him as God blessed for ever given to him as our Mediator given to him when he came into the World but more especially confirmed to him and manifested to be
given him at his Resurrection and Ascension into Heaven And having declared himself Supream Lord and Law-giver He 2. Delegates a Power to his Disciples Go ye therefore and teach all Nations baptizing them the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples that must be by preaching the Gospel to them instructing them in the Principles of the Christian Faith teaching them to observe all things whatsoever I have commanded you and lo I am with you alway to the end of the World that 's the Promise These are the words of the great Commission which contains part of the last Will and Testament of the ever blessed Jesus the glorious Testator of the New Covenant wherein Baptism is found and expresly given forth and with as great Authority and in as solemn a manner as ever was any Precept or Ordinance that we read of in all the Book of God. Object But 't is not said baptize them in Water it may therefore intend the Baptism of the Holy Spirit Answ To which we answer As 't is not said baptize them with Water so 't is not said baptize them with the Holy Spirit They were commanded to baptize that 's evident and that it was Water our Saviour did require them to baptize with and not the Spirit we prove First Because the Baptism of the Holy Spirit was never by our Saviour or his Apostles commanded it was never injoyn'd as a Precept or Duty to be done but was always mentioned as a Promise He shall baptize you with the Holy Ghost and with Fire And again Ye shall be baptized with the Holy Ghost not many days hence It argues great Weakness or else Wilfulness that Men should see no better how to distinguish between a Baptism that was commanded as a Duty to be done and a Baptism promised which was never injoyned as a Duty Secondly It cannot mean the Baptism of the Holy Ghost because the Disciples of Christ nor no Man under Heaven had ever any such Power delegated or given to them as to baptize with the Holy Ghost 't is strange Persons should be so blind and bold to think much less to assert that meer Men can give the Holy Spirit or administer that Baptism as if the Holy Ghost was at the disposal of the Will of Man or that Men know whom to give it to which indeed only lies hid in the Breast of God himself who bestows it to whom and in what manner he pleaseth And therefore Thirdly We do affirm from the Authority of God's Word that to baptize with the Holy Spirit is the peculiar Prerogative Royal of Jesus Christ and that he did never impower any Disciple of his to give it He shall baptize you with the Holy Spirit The Father by him and he immediately by himself in his own Person distributes or gives forth of the Spirit according to the good Pleasure of his Will without imparting with this Sovereign Prerogative or peculiar Power to any other Now since Christ's Disciples could not baptize with the Spirit and yet are commanded to baptize it follows clearly it must be Water Object Doth not the Apostle shew that Men had Power to give the Spirit what else is the meaning of these words he therefore that ministreth to you the Spirit it appears that Persons who preached ministred the Spirit Answ By the Spirit is meant the Gospel or Word of Christ as the Law is called the Letter so is the New Testament called the Ministration of the Spirit 2 Cor. 3. 6. The words that I speak unto you saith Christ are Spirit c. Doth God as if the Apostle should say concur with our Ministry and give the Spirit to those who hear it and help us to work Miracles to confirm it And is this done by our preaching the Law or by the hearing of Faith that is the Word of Faith viz. the Gospel see vers 2. or by preaching the Word of Christ Fourthly The Baptism in the Commission cannot intend that of the Holy Ghost because the Spirit 's Baptism signifies the miraculous Effusion or extraordinary Gifts thereof and not the saving Influences Graces and Operations of it which but a few and those too in the Primitive Time did partake of but the Baptism in the Commission is injoyned on all that are made Disciples in all Nations and in every Age even to the end of the World. Fifthly It must be Water-Baptism because our Saviour joyneth it with Repentance and Believing Now all along in order of Practice these two went together both before this time and also afterwards You may be sure had it been any other Baptism it would never have been thus joyned together in order of words with that Baptism that was so united in order of Practice with Repentance and Faith without the least intimation of any thing by our Saviour to the contrary Sixthly Because 't is a Baptism that is to be administred in the Name of the Father of the Son and Holy Spirit how can any with the least shadow of Reason suppose it should be meant of the Baptism of the Holy Spirit sith it is to be administred in the Name of the Holy Spirit Were any ever baptized with the Holy Spirit in the Name of the Father Son and Holy Ghost The Spirit was that with which they were baptized and therefore not baptized in the Name of the Spirit Seventhly The only way further to remove this Objection is to observe what the practice of the Disciples was after the Ascension of Christ in the execution of this great Commission What was it they baptized with See Acts 8. 36. And they came to a certain Water and the Eunuch said See here is Water Vers. 28. They went both down into the Water and Philip baptized him Acts 10. 47 48. Can any Man forbid Water that these should not be baptized And he commanded them to be baptized in the Name of the Lord Jesus That Baptism which in the Commission the Lord Jesus commanded his Disciples to baptise with was the Baptism which they after his Ascension did baptize with and that it was Water the Scriptures we have now cited do evidently shew certainly the Apostles well understood what Baptism it was their blessed Master did command them to administer Eighthly Besides were it not the Baptism of Water which was given to them in the Commission Matth. 28. 19 20. They did that in his Name i. e. by his Authority which they had no Authority to do for other Commissions they had not this being the only place where Water-baptism is mentioned as being instituted and given in Commission to them to administer and to all other Disciples and Ministers of Christ to the end of the World. Now Secondly that this Holy Ordinance of Baptism doth continue to the end of the World is evident First Because whatsoever is given forth by Jesus Christ is given forth by him as he is King and Mediator of the New Covenant and as part of his
last Will and Testament and his last Will and Testament I hope all will grant stands in full force and virtue and every Part and Branch of it unalterable to the end of the World Though it be a Man's Covenant or Testament yet if it be confirmed no Man disannulleth or addeth thereto How much more dangerous then is it for any to disannul alter add to or diminish from the last Will and Testament of the Lord Jesus the Son of God who received Commandment from the Father what he should say and speak And was faithful to him that appointed him as a Son over his own House Secondly The Arguments that Men bring against the continuation of Baptism tend to root out all other Ordinances of the Lord Jesus as well as this Why may they not deny Preaching to continue as well as Baptizing since Teaching is commanded by no other Authority than this Are they not both expresly given forth and joined together by our Saviour in this his last and great Commission May I not argue thus If Teaching continues to the end of the World Baptism continues But Teaching none denies to continue Ergo Baptism continues Do but observe the conjunction between Teaching and Baptizing in the Commission Go teach all Nations baptizing them and again teaching them c. Baptism is fenc'd in on both sides 't is secured one would think as our Lord Jesus has placed it from all Force and Violence whatsoever and that such must be impudently bold as dare attempt to raze it out or seek to disannul it and make it of none effect Thirdly The Promise that is subjoined in express words in the Commission clearly proves the continuation of this Ordinance And lo I am with you always to the end of the World not to the end of that Age only as some affirm See our late Annotators on these words I am and I will be with you and those who succeed you in the Work of the Ministry being called of me thereunto I will be with you protecting you in that Ordinance and blessing you and all other my faithful Ministers that labour for making me and my Gospel known with success to the end of the World not of this Age only but till the end of the World or till the World shall be determined and the New Heavens and the New Earth shall appear Fourthly The practice of the Apostles and Disciples of Christ after his Ascension into Heaven clearly proves that the Baptism of Water doth continue for how frivolous is that Objection that some make against it viz. it was to abide no longer than till the Baptism of the Spirit which say they was Christ's Baptism took place seeing it is so evident and plain in the Acts of the Apostles and in divers other places that it was both taught and practised after that great Effusion or pouring forth of the Holy Spirit which was the Baptism promised and was first of all made good to the Apostles and Saints of God at Jerusalem When the Day of Pentecost was fully come and they were all with one accord in one place by the help and power of which Spirit St. Peter preached to those Jews that had put Christ to death At the hearing of which Sermon many of them being pricked in their Hearts cried out What shall we do Then said Peter Repent and be baptized every one of you in the Name of Jesus Christ for the remission of Sins and ye shall receive the Gift of the Holy Spirit Now the Baptism here enjoined on these Penitents could not be that of the Spirit for how absurd would that render the reading of the words Repent and be baptized with the Spirit and ye shall receive the Gift of the Holy Spirit Fifthly But to make it appear yet more fully that Baptism in Water continued after the coming of the Spirit or great Effusion of the Holy Ghost see Acts 10. 't is said While Peter yet spake these words the Holy Ghost fell on all them which heard the Word that was on Cornelius and those with him And they of the Circumcision which believed were astonished as many as came with Peter because on the Gentiles also was poured out the Gift of the Holy Ghost Vers. 45. For they heard them speak with Tongues and magnified God. Then answered Peter vers 46. Can any Man forbid Water that these should not be baptized which have received the Holy Ghost as well as we vers 47. And he commanded them to be baptized in the Name of the Lord vers 48. Here the very Persons who were baptized with the Holy Spirit were commanded in the Name that is by the Authority of the Lord Jesus to be baptized in Water and it was a thing that no Man did or ought to deny to be their indispensable Duty so that the highest Gifts or Endowments of the Holy Ghost cannot excuse or exempt any Persons from this Blessed Ordinance of Baptism in Water and how bold and daring must that Man needs seem to be who shall adventure to say 't is a low and carnal thing and I forbid it to such who have the Spirit 's Baptism I would to God this were laid to Heart for such Men are certainly grown to a great degree of Pride and Arrogance as well as it argues palpable Blindness Infidelity and Disobedience and that they have lost their Way and go astray in untrodden Paths who shall speak at such a rate Object But say some The Baptism mentioned by you in both these places was done in the Name of the Lord Jesus and not in the Name of the Father and of the Son and of the Holy Ghost and so not according to the Commission and therefore not the same Baptism Answ To be baptized in the Name of Jesus Christ is to be baptized as Christ Instituted Commanded and Ordained and as a Learned Person saith These words In the Name of Christ signifies no more that Baptism was administred only in the Name of Christ not of the Father and the Holy Ghost than these words Paul a Servant of Jesus Christ argues that he was a Servant of Christ only and not of the Father and Holy Ghost also Or as if those words of Paul to the Keeper of the Prison Believe on the Lord Jesus Christ should be thought to free him from a necessity of believing in the other two Persons for as he that believes aright in Jesus Christ believes also in the Father and Holy Spirit so he that is baptized in a right manner is baptized in the Name of the Father and of the Son and of the Holy Spirit But because the Lord Jesus more immediately and as our Soveraign Lord Law-giver and Mediator instituted and gave forth this Command they are said to be baptized in his Name meaning they were baptized by his Authority Peter saith Cyprian makes mention of Jesus Christ not as if the Father were to be omitted but that the Son might
did baptize and all Ministers ought to administer the same Ordinance to the end of the World. The nature and order of the Commission cuts this Objection to pieces For if the person be a Disciple a Believer he is to be baptized let his Parents be Jews Heathens or Christians 't is all one If you had the like grounds to baptize Infants we should contend no longer with you 3. When you can prove the Faith of the Parents or their subjection to the external Rite of Baptism adds any spiritual advantage to their Children or such as gives them a right to Baptism we will give up the Controversie Object But whereas you say Baptism was always done by dipping the Body all over in Water how can that be since some were baptized in Houses Answ I answer That is a fancy a thing asserted without the least shadow of ground tho no less Men than our late worthy Annotators seem to affirm this very thing for notwithstanding the Jaylor and those of his were baptized the same hour of the Night c. Yet can any suppose they could not go out of the House so late might there not be a Pond or some River near whithersoever they went or wheresoever it was done it is no matter they were baptized which has been sufficiently proved to be Immersion or dipping the Body in Water Object But say what you will the Baptism of Infants is of God for there was a multitude of Children of old baptized to Moses in the Cloud and in the Sea. Answ We have shewed you that was but tropically called Baptism and also that Baptism is a pure New-Testament Ordinance tho 't is like that as some Learned Men have said might be a Type of this Ordinance they being as it were buried or overwhelmed in the Sea and under the Cloud But if that may justifie Infant Baptism it will allow you to baptize Unbelievers also for there was a multitude of mixt People who went through the Sea with Israel besides much Cattel And a mixt multitude went up also with them and Flocks and Herds even very much Cattel Exod. 12. 38. All these were doubtless baptized metaphorically and typically as well us Children under the Cloud and in the Sea therefore this can be no proof for Infant-Baptism CHAP. XIII Shewing the evil Consequences Absurdities and Contradictions that attend Infant-Baptism as 't is Asserted and Practised Object BVT what harm is there in Baptizing of Children is it not an innocent thing can it do the Child any hurt Answ The harm will be to the Parents and Ministers who do that in Christ's Name which they have no Authority from him to do If it do any harm to Infants 't is not till they are grown up and then it may be a means to blind their Eyes and cause some of them to conclude they in Baptism became the Children of God were regenerated made Christians Members of Christ and Heirs of the Kingdom of Heaven and cause others to think they were then rightly baptized and so to look after no other Baptism Whereas poor Souls they are all unbaptized Persons having never had any Baptism at all but Rantism Pray see what Mr. Danvers hath said upon this Respect 1. But is it no harm to alter Christ's Order in the Commission who requires Faith and Repentance to precede or go before Baptism or first to make them Disciples by Teaching and then to Baptize them And for Men to invert this Order as to baptize them then teach them Repentance and Faith sure it must be an evil and hurtful thing so to do 2. Is it not an evil thing to change the true subjects of Baptism who are Believing and Understanding Men to ignorant Babes who neither know good nor evil 3. Is it not an evil thing to frustrate the sacred and spiritual ends of Baptism which are many as you have heard and by administring it to poor Babes render it wholly an Insignificant thing 4. Is it not an evil and a shameful thing to change Baptism into Rantism from Dipping the whole Body to Sprinkling or pouring a little Water upon the Face and to pronounce an Untruth in the Name of the Lord saying I baptize thee in the Name of the Father of the Son and holy Spirit you not doing the thing nor have any Authority so to do nor to baptize Children at all much less to sprinkle them 5. Is it not an evil and harmful thing and a great error to say Baptism takes away Original Sin whereas nothing can do that nor Actual Sin neither but the Blood of Christ 6. Is it not a foolish thing and a Lye to say Children have Faith and are Disciples who are not capable of Understanding to assert a thing that no Man has any ground to believe nor can't without offering violence to his Reason 7. Is it not a weak thing to open a Door into the Church which Christ hath shut up 8. Is it not weak and an absurd thing to say that Infants can't be Saved except they be Baptized partly because Christ saith Except a Man be born again he cannot see the Kingdom of God Baptism as some of you say taking away Original Sin As if it were in the power and at the will of the Parents to save or damn their Children For this is intimated by this Notion of yours If the Parents or Friends baptize the Child it shall if it die in its Infancy be saved but if they nor no other indeavour to get it Baptized the Child is lost and must perish How can outward Water saith Mr. Charnock convey inward-Life How can Water a material thing work upon the Soul in a Physical manner Neither can it be proved That ever the Spirit of God is tied by any Promise to apply himself to the Soul in its Gracious Operations when the Body is applied to the Water He says Water applied to the Body Because the adult Person who sat under the preaching of the Word cannot be saved without Regeneration Can't God save poor dying Infants unless the same change by the Spirits Operations pass upon them Is not God a free Agent may he not do what he pleases and magnifie his Grace to poor dying Infants through the Blood of his Son in other ways than we know of Do not secret things belong to him what Vanity is there in the minds of some Men 8. Has God ordained Baptism to be an Ordinance to save the Souls of any Persons either the Adult or Infants is the Opus operatum of Baptism think you a likely way or means to beget or bring forth Children to Christ or make Disciples of them Baptism signifies no thing it being but a Sign where the inward Grace signified by it is wanting 9. Is it not strange that you should say That none but the Children of Believers ought to be Baptized And that Baptism is absolutely necessary to Church-Communion or an initiating Ordinance And yet
be joined to the Father c. And St. Austin saith They were commanded to be baptized in the Name of Christ and tho the Father and Holy Ghost were not mentioned yet we understand they were not otherwise baptized than in the Name of the Father Son and Holy Ghost Why dost thou not apprehend when it is said of the Son All things were made by Him that the Holy Ghost also though not mentioned is there likewise understood To be baptized into Christ Jesus saith Eulogius signifies to be baptized according to the Precept of Christ that is into the Father Son and Holy Ghost And that other into his Death is typically representing his Death in Baptism The same Patriarch in the same place a little before saith thus What is said in the Acts of those that had received the Baptism of John that they were baptized in the Name of the Lord Jesus denotes that they were baptised according to the Institution and Doctrine of the Lord Jesus that is to say they were baptized into the Name of the Father Son and Holy Ghost For so the Lord Jesus Christ taught and commanded his Disciples to baptize Mat. 28. 19 20. Object Notwithstanding what we have said yet saith the Objector John Baptist opposeth his Baptism to the Baptism of Christ which could not have been done if the Baptism with Water was an inseparable Companion of Christ's Doctrine How could John say Verily I baptize you with Water but he shall baptize you with the Holy Ghost c. Moreover if Christ had been commanded to baptize with Water as well as John the words would have run thus Verily I baptize you with Water only but he shall baptize you also with the 〈◊〉 Answ Thus to distinguish the Baptism of Water and that of the Spirit into John's and Christ's and oppose these two one to the other as if the one of these were distructive to the other as if that of John's were his own and none of Christ's is very ridiculous and argues great darkness in the understanding of these opposers of Water-baptism for 't is undeniably evident that this of Water as well as that of the Spirit was given forth by Christ himself and as part of his last Will and Testament to abide together with teaching believing and repenting to the end of the World. These Men would fain have us believe that the Baptism of Water was the Baptism of John's and none of Christ's but as if John had instituted it and not Christ and as if John were the Author of it and Christ the Finisher whereas nothing is more clear that Christ consider'd as God was the Author and the first that ordained appointed and instituted it to be administred by John and after John's decease yea and after his own Death and Resurrection too gave order to its continuance And for the observation of it amongst all Nations our late Annotators also on Mat. 3. 5. agree with us exactly herein He that is John was sent to baptize in Water so as from this time say they the Institution of the Sacrament of Baptism must be dated Nothing can be more evident than that the Baptism with Water was Christ's Baptism and howbeit it is called John's as John was the first Minister and Messenger from Christ to begin it For behold I send my Messenger and he shall prepare my way before me saith Christ Mal. 3. 1. It was Christ's Appointment in whose Name and not in John's it was begun and dispensed always even in that juncture wherein John himself was living and one would think Men could not be so blind to suppose it ceased in John fith our Lord Jesus after his Death and Resurrection gives special Command for the continuation of it in the Name of the Father and of the Son and of the Holy Ghost in all Nations to the end of the World And in regard also that the Apostles after Christ's Ascension into Heaven preached the same Doctrine of Repentance and commanded such who were discipled to be baptized in Water in the Name of the Lord Jesus which signifies as we have already shewed nothing less than according to the Institution of Christ and that glorious Commission they had received from him Therefore John Baptized only as Christ's Servant and it was from Heaven he received Commission to Baptize and our Lord's Submission to it himself as administred by John to fulfil all righteousness that is as one observes the Righteousness of his own Law i. e. the Gospel to be an Example to us and the Father's glorious Approbation of his Son in his Obedience herein by a Voice from Heaven at the time of his coming out of the Water one would think might put an end to these foolish Objections Jesus Christ we say owned Water-baptism to be his Ordinance by subjecting himself to it tho administred by his servant John and the Father ratified it also as well as the Holy Ghost the one by that Voice from Heaven saying This is my beloved Son in whom I am well pleased and the other in coming down or descending in a visible manner like a Dove and lighting upon him And certainly had not this Ordinance been to abide our Saviour would not have given such a Commission a little before he ascended into Heaven for the continuance of it to the World's end Nay if it had been to cease he would doubtless have given some hint of it and have told his Disciples plainly when at Jerusalem they should be anointed with Power from on High they should go and Preach the Gospel to all the World or make Disciples of the Nations but not baptize them any more for that the way of Repentance and Faith and the Spirit 's Baptism was all the Baptism they should teach and instruct the People in Moreover had Peter known this to have been the Mind of his Blessed Master he would doubtless have said to them Act. 2. when they asked what they should do Repent and believe in Christ for the remission of your Sins but in the Name of Jesus Christ be not baptized in Water never a one of you as some while since every Penitent was required to be for that was a Dispensation and Baptism of John and had its time for a while meerly to prepare the Way of Christ but now is abolished and out of date ye must forsake John's old Administration of Water-baptism that being a carnal and low thing and look wholly to a higher and more sublime Baptism i. e. that of the Holy Ghost And had he known this to be the Mind of his Master would not he rather have said concerning Cornelius and those with him Acts 10. instead of saying Who can forbid Water Who can require Water that these Persons should be Baptized who have received the Holy Spirit as well as we No doubt had Water-Baptism ceased or been abolished we should have had some discovery of it as well as we have
of the Ceasing of Circumcision and other Rites of the Mosaical Law for the Apostles we find were as ready and as careful to make known the Cessation of such Rites as Carnal Ordinances that were not to abide in the Church as they were in establishing and confirming all those Precepts they knew were to continue to the end of the World. If therefore I say Water-Baptism must not have remained or if it were not according to Christ's Will and Testament an inseparable Companion of his Doctrine we should have had some hint or intimation of it either by Christ's own Mouth or by the Mouths of his Apostles who were to deliver and command nothing to People but what they had received of the Lord Jesus or what was commanded them of the Lord as concerning the Cessation of that Service or any Toleration of any one Person to omit it but as we find it given forth by Christ and practised by his Apostles and Primitive Saints even from the beginning of it which was in John's baptizing in Water So we find it ad jure to continue as part of his Mind and Testament amongst other things not a tittle of which Testament is yet annihilated nor shall till he come to take an account of all Men in respect of their Obedience or Disobedience as to the preceptory part of his Will contained therein But furthermore whereas these Objectors seem to intimate that Jesus Christ was not commanded or commissionated from the Father to baptize with Water as John was because 't is said by John I verily baptize you with Water but he shall baptize you with the Holy Spirit as if Christ had nothing to do to meddle with the Baptism of Water as any Ordinance of his or to give any order about it or had any more power to dispence or enjoin it than John had power to meddle in or take upon him to baptize with the Spirit which peculiarly belong'd to Christ as that of Water peculiarly belonged to John. To what they speak upon this account we must say and tell them that Jesus Christ had Command and Commission from the Father as Mediator to give forth and enjoin Water-baptism though he committed the actual Administration of it to his Disciples for sith he commanded them to do it and so Baptized saith an eminent Writer per alios at least if not per se read John 3. 22. And after these things came Jesus and his Disciples into the Land of Judea and there he tarried with them and baptized And John also was baptizing in Enon near Salim c. vers 23. Which is more fully explained Chap. 4. 2. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more Disciples than John though Jesus himself baptized not but his Disciples Now if he had not received Command from the Father thus to do his Testimony is not true which to say as the same Author observes were Blasphemy for â—ote what he affirms John 12. For I have not spoken of my self but the Father which sent me he gave me a Commandment what I should say and what I should speak Whatsoever I speak therefore even as the Father said unto me so I speak Wherefore since he did by the Hands of his Disciples baptize in Water in Judea and made and baptized more Disciples than John he did it by Command from his Father And indeed 't is evident that the People generally flock'd to him for the Administration of Water-baptism at last and left John insomuch as he in his Ministry even of Water-baptism increased and John decreased John 3. 26 27. Those words of John in Answer to the Jews do plainly intimate no less but that this very thing was intended by those Expressions of his though there might be more than this meant And they came to John and said unto him Rabbi he that was with thee beyond Jordan to whom thou bearest Witness behold the same baptizeth and all Men come to him John answered A Man can receive nothing except it be given him from Above Vers. 28. Ye your selves bear me witness that I said I am not the Christ but I am sent before him He must increase but I must decrease vers 30. Doth he baptize as if John should say that is a sign he is sent of God and do all Men come to him do they rather go to him to be baptized than come to me Why 't is no more than what I have told you He shall increase but I must decrease He and his Ministry must and shall flourish or increase in Honour and Dignity and Reputation in the World He is the Rising Sun to give you notice of which I was but as the Morning Star He must shine every day more and more I have had my time and near finished my Course but do not think that the Baptism of Water shall cease with me for as he baptizeth and riseth more and more in Esteem and Honour so he will do and his ministration of this very Ordinance will increase and be magnified in his Hands more than it has been in mine I hope none will think it absurd to understand John's words after this manner for it must necessarily be taken in this sense in any solid understanding I verily baptize you with Water only as if he should say but he shall baptize you also with the Holy Spirit He is impowred to dispense higher Matters to you than Water only with which he baptizeth as you tell me as well as I though not himself but his Disciples I can go no further than to that outward Administration of Water but he shall baptize you with the Holy Ghost In which words John doth not oppose his Baptism to the Baptism of Christ as if that which is called his were none of Christ's but rather that John might magnify the Person of Christ above himself as who should say I can but dispense with the bare outward Sign but Christ who though he came after me yet is preferr'd before me in whose Name and not in my own I baptize and whose the Baptism is that I dispense and not my own he is able besides the Sign to vouchsafe you the very Thing signified The Baptism then of Water in the Name of Christ together with Repentance from dead Works and Faith in his Name John Baptist was the first Minister to begin in which respect it was called sometimes his but he left it after a while to Christ himself and his Disciples to carry on who all till Christ was actually crucified preach'd and practised the self-same things that John did as did the Disciples after his Resurrection All the difference between the administration of Baptism as dispensed by John and the Disciples of Christ before Christ's Death and Resurrection and the Administration of it afterwards were only in some Circumstantials which briefly take as follows 1. The Baptism in Water which was Christ's and of which John was but a Minister
limited to the Apostolical Office or that it must be done by Men extraordinarily qualified and called forth and none else Moreover whereas 't is said by some that he who takes upon him to baptize ought to have Power to work Miracles as the Apostles did this seems very strange seeing the Text saith expresly that John the Baptist the first and most eminent Baptizer did no Miracle yet the People made no Objection against him or his Power to baptize notwithstanding Quest But had not John an express Commission to baptize Answ That his Baptism was from Heaven or that he did receive Command to baptize 't is evident yet we read not when or how he received such Commission but let his Commission be what it would and never so full it could not be fuller or more plain than the Commission we have lest us Jesus Christ Mat. 28. 19 20. Go teach all Nations baptizing them and lo I am with you always to the end of the Word Now as this Commission authorizes the Disciples of Jesus Christ to preach to the end of the World so it equally impowers them to baptize and the same Argument that is brought against baptizing viz. not having an extraordinary Mission holds as strong against Preaching and the practice of all Ordinances whatsoever as well as that therefore how dangerous a thing is it for any to plead for the non-continuance of Baptism in the Church or to say it ceased when the extraordinary Gifts ceased sith there is no other Commission that injoyns Christ's Disciples to preach c. but that which as well injoyns them to baptize those who are discipled by the Word Object But since the practice of Baptism in Water was lost in the Apostacy how could it be restored again without a new Mission Answ That makes against the Restoration of other Gospel-Ordinances which were lost as well as Baptism in respect of the Purity of them as practised in the Primitive Times But as the Children of Israel had lost for many Years the Ordinance of the Feast of Tabernacles yet by reading in the Book of the Law there was such a thing required they immediately revived it and did as they found it written without any new Mission or extraordinary Prophet to authorize them so to do even so ought we to act God's Word being a Warrant sufficient to justify us in so doing CHAP. II. Shewing what Baptism is from the literal and true genuine and proper Signification of the word Baptism IN shewing the signification of the word Baptism we will with all Impartiality give the Judgment of the Learned 't is a Greek word therefore let us see what the Learned in that Tongue generally have and do affirm to be the express signification thereof And such hath been our care and pains together with a Friend of mine some time since deceased who was several months in my House as to examine the Writings of divers eminent Men upon this Account amongst which are Scapula and Stephanus Pasor Minshew and Leighs Critica Sacra Grotius Vossius Casaubon Selden Mr. Daniel Rogers Mede Chamiers Dr. Taylor Dr. Hammond Dr. Cave Hefychius Budaeus Beza Erasmus Buchanan Luther Illyricus Zanchy Glassius c. who with many other Learned Men nay all indeed who are impartial agree with one Voice that the primary proper and literal signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptiso is mergo immergo submergo obrâ—o item tingo quod fit immergendo that is in English to immerge plunge under overwhelm as also to dip which is done by plunging True in a less proper or remote sense because thing that are washed are commonly dipped or covered all over in Water it is put for washing Luke 11. 38. Heb. 9. 10. Mark 7. 4. And we dare modestly assert that no Greek Author of any credit whether Heathenish or Christian has ever put Baptizing for Sprinkling or used those words promiscuously the Greeks have a peculiar word to express Sprinkling viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rantizo which as a Learned Author observes is ever used in Scripture by the Holy Spirit when he speaks of such a thing as 〈…〉 yea 't is used three times in one Chapter viz. Heb. 9. 13 19 21. and is always translated Sprinkling Neither is there saith he any one place of Scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred to baptize or used to signify baptizing Neither is there one Scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizo is rendred Sprinkling or used to signify such a thing as Sprinkling This being so and certainly so it is How strangely hath the World and many Godly Christians been deceived thinking they have been Baptized when in truth they never were to this day but only Rantized We have had many long and tedious Disputes and perplex'd Controversies about the true Form or Manner of Baptizing whereas the thing in difference is properly not the Manner or Form of Baptizing but what Baptism is for as one observes A Man may ride many ways viz. East West c. backward forward apace or slowly c. yet all this is riding still whilst the Man moves to and fro on Horse-back because the very formality of that Action of riding consists is being carried by a Beast but while he moves upon his own Legs up and down you cannot at that time denominate him riding In like manner a Man may be Baptized Anglicè Dipped or put under the Water many ways viz. forward backward sideway towards the right Hand or Left with a quick or slow Motion and yet all the while be Baptized if he is put under the Water for in such respect the Form or manner of Baptizing i.e. Dipping doth consist the manner of Baptizing is one thing and the manner of Rantizing is another Sprinkling is Sprinkling let it be done how you please but it never was nor never will be Baptizing And that Baptism is any thing else than Dipping or Washing which is by plunging or dipping we do utterly deny for as the cutting off a little bit of the Foreskin of the Flesh and not the twentieth part round is not Circumcision so sprinkling a little Water on the Face is not Baptism As it would be ridiculous and very absurd to call that Circumcision so it is as false and ridiculous to call Sprinkling Baptizing If Accidentals or meer Accessaries be wanting unto Baptism saith one there may be right Baptism notwithstanding but abstract the absolutely Necessaries 't is not only none of the Baptism of Christ but truly not any Baptism at all Object But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifies not to Sprinkle yet not only to Dip and overwhelm in Water but also to Wash and so 't is rendred in the Lexicons as must be acknowledged by you Answ If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify to wash yet it is a real total washing only such a washing as is by Dipping Plunging or swilling
were drowned or drenched or overwhelmed in Misery no part free every Suffering is not the Baptism of Suffering but great and deep Afflictions suffering unto Blood and Death in opposition to a lesser degree or measure of them being dipp'd and plunged into Afflictions Mr. Wilson on the Baptism of Affliction renders it to plunge into Afflictions or Dangers as it were saith he into deep Waters so that it appears also from this Metaphorical Notion of Baptism to baptize is to dip or overwhelm or cover the Body in Water See what our last and best Annotators positively affirm on Matth. 20. 22. To be baptized is to be dipped in Water say they Metaphorically to be plunged in Aâ—flictions I am saith Christ to be baptized with Blood overwhelmed with Sufferings and Afflictions are you able so to be c. 2. We read of the Baptism of the Holy Ghost and Fire I indeed baptize you with Water saith John but he shall baptize you with the Holy Spirit and with Fire Now the Question is What we are to understand to be meant by the Baptism of the Holy Ghost whether the sanctifying Gifts and Graces of the Spirit are intended hereby which all the Godly receive or those extraordinary Gifts or miraculous Effusions of the Holy Ghost only which many received in the Primitive Times I know some are ready to make use of the Baptism of the Spirit to justify their Rite of Sprinkling or Pouring because God is said to pour the Spirit upon his People and to sprinkle them with clean Water which we do grant does intend the Graces of the Holy Spirit But certainly if they did consider the ground and reason why Persons were said to be baptized with the Spirit they would soon perceive this Argument would utterly fail them likewise or stand them in no stead For we do affirm that every Believer who hath the Holy Spirit cannot be said to be baptized with the Spirit like as every one that is under Afflictions and Sufferings cannot be said to be baptized with Sufferings as we have shewed But in the first place it is necessary to understand the difference between the Baptism commanded and the Baptism promised the Baptism commanded is that of Water the Baptism promised was that of the Spirit Our Saviour after his Resurrection gave forth his Commission to his Disciples to teach and baptize and then being assembled together with them commanded them that they should not depart from Jerusalem but wait foâ— the Promise of the Father which said he ye haâ—â— heard of me Acts 1. 4. What was that why 't is exprest in the fifth Verse Ye shall be baptiz'd with the Holy Ghost not many days hence and this was made good to them on the day of Pentecost Acts 2. 1 2 3. which was no other than the Spirit in an extraordinary manner or the miraculous Gifts thereof these the Apostles and believing Jews received first and in the tenth Chapter of the Acts the same extraordinary Gifts or Baptism of the Spirit the believing Gentiles received I mean Cornelius and those with him for they spoke with Tongues and magnified God and Peter saith Chap. 11. And as I spake unto them the Holy Ghost fell on them as on us at the first then saith he I remembred the word c. Ye shall be baptized with the Holy Ghost ver 15 16. Now no other Gifts of the Spirit than these great and extraordinary and miraculous Effusions of the Spirit we do conclude is or can be intended or meant by the Baptism of the Holy Ghost And that you may see we are not alone in this Opinion see what Dr. Du Veil saith on Acts 1. 4 5. shall be baptized the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Casaubon is to dip or plunge as if it were to dye Colours in which sense saith he the Apostles might be truly said to have been baptized for the House in which this was done was filled with the Holy Ghost so that the Apostles might seem to have been plunged into it as in a large Fish-Pond Hence Oecumenius on Acts 2. saith a Wind fill'd the whole House that it seem'd like a Fish-pond because it was promised to the Apostles that they should be baptized with the Holy Ghost To the same effect saith another as is noted in our Book of Metaphors Baptism is put for the miraculous Effusion of the Holy Spirit upon the Apostles and other Believers in the Primitive Church because of the Analogical Immersion or Dipping for so Baptizo signifies for the House where the Holy Spirit came upon the Apostles was so filled that they were as it were drowned in it or the reason of the Metaphor saith he may be from the great plenty and abundance of those Gifts in which they were wholly immerg'd as the Baptized are dipp'd under Water And it appears by what Mr. Delâ—un hath written and translated out of Tropical Writers that Glassius and others assert the same things And so likewise Mr. Gosnold a worthy and learned Man understood it speaking of those Scriptures We have here cited saith he these places diligently compared together evidently shew that the Baptism of the Spirit is a distinct Baptism from that of Water and hath no Reference at all to the inward sanctifying Graces of the Spirit but notes out the most extraordinary Gifts of the Spirit that ever were given to the Sons of Men therefore called the Baptism of the Spirit Object But yet this Baptism however was by a pouring forth of the Spirit and why may not Baptism be administred so Answ 'T is evident 't was not by a sprinkling or dropping of the Spirit and therefore no ways for your turn and though it was by a pouring out or a pouring forth of the Spirit yet in such sort that the House in which they were is said to be filled and so they immerg'd or baptized with it But however all confess this was but a Metaphorical Baptism and therefore your Argument from hence at best is but far fetched and signifies nothing for 't is a strange way to go to the Metaphorical Notion of a word to prove a Practice that is contrary to the literal and proper Signification thereof Moreover if this be granted which we have hinted here it may serve to detect the Error of some Men who own no other Baptism than that of the Spirit and think that the ordinary Gifts and Graces of the Spirit is the Baptism of the Spirit which there is no ground as I can see to believe nor was there any other Baptism to continue to the end of the World but that of Water without doubt sith the Baptism of the Holy Spirit was given only to the Apostles and Saints in the Primitive Time for the Confirmation of the Gospâ—l as these Scriptures shew Mark 16. 16 17 18 20. Heb. 2. 3 4. Therefore let such take care who say they have the true Baptism
and are baptized with the Spirit left they are found Liars and to be indeed without any Baptism at all for though the Saints before that great Effusion of the Spirit nay before Christ was manifested in the Flesh had the Holy Spirit and some of them in a glorious manner yet as some learned Men observe they were not said to be baptized with it so likewise Believers in these days have the Spirit of Christ in the ordinary Gifts and Graces thereof yea and the Promise of Christ is that the Blessed Spirit the Comforter shall abide with us for ever yet are not we nor any now baptized with it nor have any as I humbly conceive since those miraculous and extraordinary Gifts ceased in the Church Thirdly There is another Typical or Metaphorical Baptism spoken of viz. the Children of Israel or the Fathers are said to be baptized to Moses in the Cloud and in the Sea 1 Cor. 10. Some have of late intimated That the Rain that fell from the Cloud sprinkled them as they past through the Sea and from hence would have Baptism to be Sprinkling Truly if that was a Baptism viz. it raining upon them the People may save their Mony and never go to Priest â—or Minister more to Christen their Children for 't is but to carry them abroad when it rains and they will be so baptized and it will be as true a Baptism no doubt for the using the Name of the Father c. doth not make Baptism though true Baptism cann't be warrantably administred without mentioning the Names of the Sacred Trinity But we must conclude there was something else than that which these Men suppose in that Case which caused the Apostle to say Our Fathers were baptized unto Moses in the Cloud and in the Sea. It was doubtless a Type and plain Figure of Gospel-dipping or burying in Water for they were overwhelmed 't is evident as it were in the Cloud and in the Sea. And we must give our late Annotators their due at this turn also for they speak much the sense of the Spirit of God in that place pray take their own words after they have given the sense of divers Learned Men upon the Text this they fix upon us to be most probably the meaning of the Scripture Others say they most probably think that the Apostle maketh use of this term in regard of the great Analogy betwixt Baptism as it was then used the Persons going down into the Waters being dipped in them and the Israelites going down into the Sea the great Receptacle of Water though the Waters at that time were gathered on heaps on either side of them yet they seemed buried in the Waters as Persons in that Age were when they were baptized A very plain Figure doubtless they having the Water on each side of them and to which they might have added the Watery Cloud over them whether it broke down upon them or no they were as it were buried in the Cloud and in the Sea so that this Notion of Typical Baptism makes nothing for Sprinkling And thus we hope we have fully evinced and clearly proved to all unbyass'd Men what Baptism is you have heard First It is immerging or dipping into the Water from the proper literal and genuine signification of the word Baptizo Secondly From the manner of Baptizing in the Primitive Times Thirdly From the Spiritual Signification of the Holy Ordinances of Baptism together with the great Design and End of Christ in the Institution of it Fourthly and lastly From the Typical and Metaphorical Baptisms we read of in the Scriptures We shall now proceed to speak of the Persons who are the true Subjects of Baptism in the next place CHAP. VI. Proving Believers or Adult Persons only to be the Subjects of Baptism from Christ's great Commission Mat. 28. WE having clearly evinced and proved what Baptism is and that Rantism is not the Ordinance 't is clearly another Act nor is Baptism any other thing than Immerging Dipping or Plunging the Body all over in Water And this being so we may from the whole infer that all those who have been only sprinkled whether as Children or Adult are all Unbaptized Persons and will certainly be so found in the Day of the Lord let their Teachers affirm or say what they will for their calling it Baptism does not make it to be so for suppose the Jews or the Off-spring of Abraham to whom God commanded Circumcision instead of doing that Act should have devised some other Thing in the room of it as the pairing off the Nails of their Children at eight days old and have given that Act the name of Circumcision would that have made it Circumcision And truly they might have as good a Plea no doubt for such an Invention considering how dangerous and grievous a thing Circumcision was to little Children as the first Inventers of Sprinkling a little Water on the Face of a Babe could pretend unto in changing Baptism into Rantism Now in the next place it behoveth us to enquire who or what kind of Persons they are that our Lord Jesus Christ hath required to be baptized and there is no better way certainly to know this than to go to the great Commission Matth. 28 19 10. All Power saith Christ is given to me in Heaven and Earth Go ye therefore teach all Nations baptizing them c. 1. First observe that this Commission was given forth by Christ just as he came out of the Grave or rose from the Dead Certainly what he said at other times should with all care be minded he being the Son of God but much more now at this time If God should have sent a Saint from the Dead to let us know what we should do would we not give all diligent heed to him but much more to Jesus Christ 2. In the second place especially considering the Power and Authority he testifies the Father had given to him as Mediator viz. to be Head and chief Governour of his Church or King and Lawgiver in all Spiritual Things and Matters over the Souls and Consciences of Men all Power to dispose of all things in Heaven and Earth or Power over Men and Angels i. e. Power to make and give forth Laws Statutes and Ordinances how and after what manner God ought by us to be worshipped in Gospel-days a Power that is given to him alone whose Laws and Appointments none have any Power to dispense with nor change or alter the Administration of to the end of the World Go ye therefore teach all Nations baptizing them c. 3. Observe what is Antecedent to Baptism Teach all Nations there must be teaching they must be first Taught or made Disciples for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is well known and confess'd by all doth signify to discipulize or make Disciples and next baptize them And this also we find was his own practice first to make Disciples and then to baptize them
Faith or a Confirmation of that Faith he had long before he was Circumcised but so it could not be said to be to any Infant that had no Faith. It was indeed a Sign put into the Flesh of Infants but a Sign and Seal too only to Abraham witnessing to him that he had a Justifying Faith but to the Truth of the Promises there was 'tis evident a two-fold Covenant made with Abraham 1. That he should be the Father of many Nations and that the Land in which he was a Stranger should be given to his Seed these Promises seem to relate to his Carnal Seed 2. That he should be the Father of the Faithful Rom. 4. 11. Heir of the World Rom. 4. 13. and that in him and in his Seed all the Families of the Earth should be blessed that is Jesus Christ Gal. 3. 16. Now none could receive Circumcision as such a Seal to them but Abraham because none before circumcised had such a Faith which intitled them to such singular Promises The Apostle in the fourth of the Roâ—ans shews that Abraham was not justified by Works nor by Circumcision but by Faith which he had long before he was circumcised and so but a Seal or Confirmation of that Faith he had before and to assure him of the Truth of the Promises made to him and to his Carnal and Spiritual Seed You ought not therefore to call Circumcision a Seal to any but to Abraham neither ought you to call it a Seal of any other thing to him than what the Scripture calls it a Seal of viz. And he received Circumcision a Seal of the Righteousness of the Faith which he had being yet uncircumcised Rom. 4. 11. And that you may see we are not alone in this matter see what Chrysostom and Theophilact as I find them quoted by Mr. Danvers It was called a Seal of the Righteousness of Faith because it was given to Abraham as a Seal and Testimony of that Righteousness which he had acquired by Faith. Now this seems to be the Priviledg of Abraham's alone and not to be tranferred to others as if Circumcision in whom ever it was were a Testimony of Divine Righteousness for it was the Priviledg of Abraham that he should be the Father of all the Faithful as well uncircumcised as circumcised being already the Father having Faith in Uncircumcision he received first the sign of Circumcision that he might be the Father of the Circumcised Now because he had this Priviledg in respect of the Righteousness which he had acquired by Faith therefore the sign of Circumcision was to him a Seal of the Righteousness of Faith but to the rest of the Jews it was a sign that they were Abraham's Seed but not a Seal of the Righteousness of Faith as all the Jews also were not the Fathers of many Nations Moreover it is evident a Seal is a Confirmation of that which a Person hath made over to him and it doth insure him of it Now to call Circumcision a Seal of the Covenant of Grace 't is all one as to say all that were circumcised were assured of all the Blessings of that Covenant then must all that were circumcised be pardon'd and saved and so also would it follow in the case of Baptism were that acknowledged to be a Seal to all those that are baptized of the new Covenant But in a word we know nothing called a Seal of the New Covenant but the holy Spirit which the Saints were said to be sealed with after they believed Ephes 1. 13. 4. 30. unto the day of Redemption God by setting his Seal upon us assures us that we are his and that we shall have Eternal Life Baptism is called a Figure but no where a Seal and a Sign or Figure proper only to such who have Understanding to discern the Spiritual things and Mysteries that are represented thereby and wrought in them Object Say what what you will the Promise and Covenant of Grace was to Abraham and his natural Off-spring Answ Why do you not believe the Apostle who tells you the quite contrary and that he said not of Seeds as of many but to thy Seed which is Christ But it you will have it as you say see what absurd Consequences will follow and arise from your Notion And first take what Calvin saith 'T is manifest saith he that the Promise understood of Spiritual Blessings pertaineth not to the Carnal Seed of Abraham but to the Spiritual as the Apostle himself saith Rom. 4. 8 9. for if you understand the Carnal Seed saith he then that Promise will belong to none of the Gentiles but to those alone who are begotten of Abraham and Isaac according to the Flesh by this it appears you go about to shut out your selves and Children too from having any part in that Covenant made with Abraham Secondly If God made the Covenant of Grace with Abraham and his Carnal or Fleshly Off-spring and so with all Believers and their Children then all their Off-spring must have saving Grace bestowed upon them and a new Heart because these things are some of the chief Blessings contained in the new Covenant Now do you see that all the Children of Believers have the Grace of God bestowed upon them so that they are new Creatures certainly no for as Abraham had his Ishmael and Isaac his Esaâ— and David his Absolom so have most or many Believers wicked and ungodly Children and so they live and die to the great Grief of their Souls You can't think that God fails in his Promise and that the Covenant of Grace is not so firm and sure as the Scripture declares it to be one of them will follow or you must conclude your selves mistaken in your Notion But certainly they cannot miss of Grace if Mr. Blake is right for saith he Christianity is hereditary that as the Children of a Noble-Man are Noble the Child of a Free-Man free of a Turk a Turk and of a Jew a Jew so the Child of a Christian is a Christian We will grant him they are so called but withal must tell him the Children of Christian People are by Nature the Children of Wrath as well as others Fourthly This would render Grace to be a Birth-Priviledg as Mr. Danvers observes and Regeneration tied to Generation contrary to the Scripture and all good Doctrine as if a Believer doth not only beget a Child in natural Generation but a Saint also Fifthly Then the Apostle spake not true in saving the Children of the Flesh these are not the Children of God i. e. of the Promise Rom. 9. Sixthly And it also would follow that all the whole Off-spring of Believers shall be saved without you will assert the Doctrine of James Arminius that there is a falling away from Grace Seventhly And would it not follow also that all the Children of Believers know God and need not be taught saying Know the Lord for you know who saith
none does the business better than the Learned Bishop Taylor For saith he the Water and Spirit in this place signifies the same thing and by Water is meant the Effects of the Spirit cleansing and purifying the Soul as it appears in its parallel place Christ's baptizing with the Holy Ghost and with Fire for although this was literally fulfilled in the day of Pentecost yet morally there is more in it for it is the sign of the Effect of the holy Spirit and his Productions upon the Soul And you may as well conclude that Infants must also pass through the Fire as through the Water And that we may not think this a trick to elude the pressure of this place Peter saith the same thing For where he saith that Baptism saves us he adds by way of Explication not the washing away of the Filth of the Flesh but the Answer of a good Conscience towards God plainly saying that it is not Water or the purifying of the Body but cleansing of the Spirit that doth that which is supposed to be the Effect of Baptism But to suppose it meant of external Baptism yet this no more infers a necessity of Infant-Baptism than the other words of Christ infer a necessity to give them the holy Communion Joh. 6. 53. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you and yet we do not think these words a sufficient Argument to communicate with them if any Man therefore will do us Justice either let them give both Sacraments to Infunts as some Ages of the Church did or neither for the Wit of Man is not able to shew a disparity in the Sanction or in the Energy of its Expressions And therefore they were honest that understood the Obligation to be parallel and performed it accordingly and yet because we say they were deceived in one Instance and yet the Obligation all the World cannot reasonably say but is the same they are honest and reasonable that do neither and sure the Ancient Church did with an equal Opinion of necessity give them the Communion and yet now adays Men do not Why should Men be more burdened with a Prejudice and a name of Obliquity for not giving Infants one Sacrament more than you are disliked for not affording them the other Thus far Dr. Taylor If what these great Men say is not sufficient utterly to invalidate this pretended Proof of Infant-Baptism we know not what to say A third Proof they bring to prove the baptizing of Babes is taken from those places that speak of the baptizing of whole Housholds as the Jaylor and his House Lydia and her House c. Object Whole Housholds we read were baptized therefore some Children were in the Primitive Time baptized Answ To which we answer that the Consequence is not natural from the Antecedent unless you can prove there were no whole Housholds but in which were some little Babes make that appear and this is the best Argument you can bring But the contrary is very evident for how many hundred Housholds or Families are there in this City in which there are no little Children but all Adult Persons which being so how uncertain is your Inference Secondly But suppose there were Children in those Housholds for usually in Scripture by a Figure which is called Synâ—â—doche the whole is put for part or a part for the whole Hence we read Jerusalem and all Judea and all the Regions about â—ordan went out to be baptized of John that is many of those places in Jerusalem Judea and in those Regions So 't is said 1 Sam. 1. 21 22 23. That Elkanah and all his House went up to offer unto the Lord yearly Sacrifice c. yet vers 22. 't is as expresly said that Hannah and her Child went not up who were part of his House yet 't is said all his House or Houshold went up Exod. 9. 6. 't is said All the Cattle of Egypt died that is all that were in the Field see Chap. 14. 26 28. and chap. 9. 26. I could give you many other Examples of the same nature wherein the whole is taken but for part And from hence 't is that Dr. Hammond grants that no concluding Argument can be deduc'd from the baptizing whole Housholds to baptize Children and therefore in his Judgment Arguments drawn from hence are better wav'd than made use of by the Defenders of Infant-baptism And certainly the Doctor judges but rationally therein saith a worthy and Learn'd Man because a clear Word of Institution or plain Precedents ought to be the ground of the practice of all Gospel-Ordinances especially in the case of Baptism one of the great Sacraments of the New Testaments Thirdly We will see in the next place what the Holy Ghost hath left on Record concerning those whole Housholds that are said to be Baptized First The Jaylor's Houshold Acts 16. 33. He was Baptized and all his Whether he had any Children 't is a great Question his may refer to his Wife Servants and Domestick Friends and Relations c. However 't is expresly said that Paul and Silas spake unto him the Word of the Lord and to all that were in his House certainly they did not preach to little Babes And Vers 34. 't is said He rejoiced believeng in God with all his House Observe 1. he and all his House had the Gospel preached to them 2. He and all his House believed And 3. he and all his House rejoiced as well as 't is said He and all his were baptized Can there be any Reason given saith Mr. Gosnold why his vers 33. should be larger than all his House vers 32 34. these two Verses being a Key to the 33d Verse saith he and this Houshold a Key to all the other The second Houshold is that of Crispus Acts 18. 8. And Crispus the chief Ruler of the Synagogue believed in God with all his House and many of the Corinthians hearing believed and were baptized All that is said of his Houshold is that they believed besides the scope of the Text shews none were baptized but such who first believed and they we say and none but they are true Subjects of Baptism that believe The third Houshold is the Houshold of Stephanus I baptized saith Paul the Houshold of Stephanus 1 Cor. 1. 16. And he saith the House of Stephanus was the first Fruits of Acaia and that they had addicted themselves to the Ministry of the Saints which little Children were not capable to do Chap. 16. 15. The fourth Houshold is that of Lydia Acts 16. 14 15. Whether this good Woman was a Maid Widow or Wife is uncertain If she had been a married Woman 't is much there is no mention made of her Husband Besides she is reckon'd the Head of the Family her Houshold which would not have been saith Mr. Gosnold if at this time she had a Husband Grant saith
he she were a Widow yet she might have no Children or if any they might be grown up and to such Children we deny not Baptism upon profession of Faith. Besides she was at this time from her own Dwelling and that many miles distant for she was of the City of Thyatira but now was at the City of Philippi where she was a merchandizing being a seller of Purple Grant she had Children how unlikely a matter is it saith he that she should carry them about with her trading so many miles distant But finally to resolve the Doubt the last Verse of this Chapter calls them of the House of Lydia Brethren They entred into the House of Lydia and when they had 〈◊〉 the Brethren they comforted them and departed Who now can conclude rationally that any Children were in any of these Housholds 'T is a haâ—d case Men are forc'd to fly to such weak and unlikely grounds to prove their practice but as the Proverb goes A poor Shift is better than none at all The next Proof they bring to prove Infant-Baptism is from Acts 2. 39. The Promise is to you and to your Children c. The Pedo baptists would sain have this Promise to be a Promise of External Priviledg and such as gives Children of Believers a right to Baptism but that there is no such thing in the least to be proved from this place we shall make appear by opening the Text. First 'T is evident that Peter preach'd this Sermon to the Jews and to many of them who had a hand in murâ—hering the Lord of Life and Glory And this he laid home and prest upon their Consciences very close and they being prick'd in their Hearts cried out Men and Brethren what shall we do If it be thus we are lost Men and undone No as if Peter should say Do not dispair upon your Repentance there is Mercy for you Then said Peter unto them Repent and be baptized every one of you for the Remission of Sins and ye shall receive the Gift of the Holy Spirit For the Promise is unto you Ay this is good News indeed they might say But what will become of our Children our Off-spring for we have wish'd that his Blood might not only be upon our selves but also upon our Children Well what tho let not this terrify you neither as to drive you into despair for the Promise is not only to you who repent c. but to your Children or Off-spring also your Posterity shall not be lost for the Promise is unto them as it is to you viz. if they repent and not only to them of your Race or Posterity but also to all that are afar off meaning the Gentiles who were said to be sometimes afar off But now if they would know who of their Children and those who were afar off the Promise was made unto In the close of the Verse he resolves them in these words Even to as many as the Lord our God shall call The Promise therefore here evident is that of the Spirit and all the Divine Graces and Blessings of it which was promised and first tendered unto the Jews and their Off-spring upon unfeigned Repentance and turning to God or being effectually called and brought over to close in with the Tenders of Mercy and then to the Gentiles who in like manner should be wrought upon or effectually called This Promise was not made to their Children as Believers Seed nor to them or any other uncalled by the Lord but with this express Proviso Even so many as the Lord our God shall call Which Calling or effectual Work of Grace upon their Souls made them capable Subjects of Baptism Nor are the words to you and your Children mentioned as an acknowledgment of a Priviledg to them above others being Abraham's Seed according to the Flesh but by reason doubtless of their Wish Mat. 27. 25. His Blood he on us and on our Children Nor is there the least intimation given of a right to Baptism to them or their Children as the Children of Believers but as an Exhortation to them and theirs to repent and be baptized as their Duty for their Benefit and Soul-advantage the Promise being not mentioned as though of it self it gave a title to Baptism either to them or their Off-spring without Repentance But as a Motive why both they and their Children should actually repent and be baptized i. e. because in so doing they would be in the way of obtaining Remission of Sin and receive the Holy Spirit the two grand Branches of the Promise here mentioned Which Duty of Repentance little Children being not capable of performing are not therefore according to this direction of the Apostle the proper Subjects of such an Ordinance By Children here saith a Learned Man is not meant their Infants but the Posterity of the Jews And so Dr. Hammond grants it and therefore confesseth this place a very unconcluding Argument for Infant-Baptism And says he though by Children be here meant the Posterity of the Jews yet not the natural or carnal Seed neither but the Spiritual as appears by the last words in the verse viz. Even to as many as the Lord our God shall call So that it is very evident that this Text is grosly abused by such as infer from hence a title to Baptism for Children of Believers by virtue of a Promise to them as such whereas it is manifest from the whole scope of the Context that it is only an incouragement to the Jews against Dispair by reason of their crucifying the Son of God letting them know that yet there was hope of Mercy and Pardon for them and their Children upon the respective Repentance of both or either of them And to the same purpose our late Annotators I find give it speaking of this Text. A Fifth pretended Scripture-proof for Infant-Baptism is taken from 1 Cor. 7. 14. Else were your Children Vnclean but now are they Holy. Object From hence 't is asserted That the Children of Believers are holy with a Federal or Covenant-Holiness and therefore to be baptized Answ To this we answer That the same sort of Holiness which is ascribed to the Children is to be understood in reference to the unbelieving Husband or the unbelieving Wife who are both said to be sanctified by their respective Yoke-fellows which cannot be meant of a federal or a Covenant-holiness but that which is matrimonial For if we must understand it of a Covenant-holiness then it will follow that the unbelieving Wife or unbelieving Husband may upon the same ground lay claim to Baptism as well as their Children which yet your selves will not grant Besides it is evident from the words themselves in which the Term Husband and Wife are twice used which shews that the Holiness is from the conjugal Relation and cannot be meant of any other than Legitimation And the term Vnbeliever is also twice used and said to be Sanctified which can
to walk in newness of Life it preaches the Gospel to our very sight in a very lively Figure and therefore a great Ordinance Seventhly 'T is a Badg of Christian Profession and an Ordinance as Mr. Baxter observes of the Solemnization of the Souls Marriage-Union with Christ Eighthly Consider the great Promises made to those who are obedient to it amongst other things Lo I am with you always even to the end of the World. And again He that believeth and is baptized shall be saved If a Prince shall offer a Rebel his Life in doing two things would he neglect one of them and say this I will do but the other is a trivial thing I 'll not do that Surely no he would not run the hazard of his Life so foolishly And then in Act. 2. 38. Repent and be baptized every one of you for Remission of Sin and ye shall receive the Gift of the Holy Spirit See what great Promises are made to Believers in Baptism Ninthly Nay and Cornelius was warn'd from Heaven to send for Peter and saith the Lord he shall tell thee what thou shalt do Now one thing that is exprest and I think 't is all that Petâ—r told him he should do besides believing on the Lord Jesus was to be baptized Certainly these things demonstrate Baptism to be a great Ordinance 't is miraculously confirmed from Heaven as it were so to be Tenthly and lastly Baptism is an initiating Ordinance no regular or orderly coming into the Church of God but at this door and this we shall make appear therefore a great Ordinance First 'T is said they that gladly received the Word were baptized and the same day there were added to them about three thousand Souls those who were added unto this Church were first baptized and observable 't is that as this was the first Gospel-Church that was gathered after the Ascension of Christ so it is set forth as a Patern to all other Churches for as others were injoyned so they were commanded for following the Church of God that was in Judaea Secondly All along in the New Testament where we read of the first Plantations of the Churches we find that all those who became Members respectively were first upon their Profession of Faith baptized before they were received as Members thereof as Act. 8. Act. 10. Act. 16. and Act. 18. Thirdly We read of none that were received into the Fellowship of any Church that were not first baptized Fourthly Because those who were baptized were said to be baptized into Christ Know ye not that so many of us as were baptized into Christ c. Rom. 6. 3. That is into his Church or Mystical Body as our late Annotators intimate incorporated ingrafted or planted into Christ and so to be made Members of his Mystical Body by Baptism By one Spirit we are said all to be baptized into one Body 1 Cor. 12 13 By one Spirit that is by the Authority and Appointment of the Spirit and by the Guidance Conduct and Leadings of the Spirit not that all that are true Members of the Church are baptized with the holy Spirit sith the Baptism of the Spirit denotes as we have elsewhere proved the extraordinary Gifts or Effusion of the Holy Ghost which was received in the Apostles days and which continued not in the Church And have been all made to drink into one Spirit In these words he alludes to the Ordinance of the Supper which you may as well say is a spiritual eating and drinking only as so to speak of Baptism because 't is said by one Spirit we are all baptized 't is not said with one Spirit Besides should any assert that the Apostle means the Baptism of the Spirit and that the ordinary Gifts and Graces of the Spirit is the Baptism of the Holy Spirit then it would follow that there are two Baptisms left in the Church which seems to be contrary to what Paul saith Fifthly Because the Lord Jesus hath joyned Faith and Baptism together in the Commission and both were taught as beginning or fundamental Principles of his Doctrine or part of those first Rudiments that belongs to every Babe in Christ or Christian Man and Woman Heb. 5. 12. 6. 1 2. and all those six Principles as our late Annotators affirm are initiating and so they must be for if they are Fundamentals they must either be Fundamentals of Salvation or else of Church-Communion Now Baptism cannot be a Fundamental of Salvation therefore of Church-Communion how necessary 't is to lay a sure Foundation no Man can be ignorant Object It is objected from Rom. 6. 3. that but some only of the Church of the Romans were baptized because the Apostle saith as many ofâ— you as were baptized c. from thence they would conclude some of them were not Answ Did the whole Church of the Romans reckon themselves think you to be dead to Sin and bound to live no longer therein If so then Baptism which was a Symbol of those things belonging to them all As many as are baptized into Christ were baptized into his Death c. i. e. in token of it And that they all should become New Creatures it is as if he should reason thus As many of us as are baptized must know this that we were baptized into Christ's Death and therefore must die to Sin and live a new Life But we have all been baptized or buried with Christ in Baptism into his Death therefore we must all die to Sin and live a new Life Did the Apostle intend hereby do you think to press them all to die to Sin and live to God if so that Argument he uses you may assure your selves reached them all which it could not do if they had not all been baptized Sixthly Baptism is an initiating Ordinance appears because the way of inchurching Disciples or Men and Women was one and the same in all the Churches of the Saints if some were not received till Baptized there were no unbaptized Persons ever received at all But some were not received till baptized Ergo. The Reason is not only because the way and order of the Administration of that Ordinance were one and the same in every Church and so Confusion avoided but also because there is the like parity of Reason why all should and ought to be baptized as there is for some sith the Ordinance is initiating and so a great Priviledg and all have right to the thing signified thereby Besides those who believe are required and commanded to be baptized and that which is the Duty of one Disciple as a Disciple is the Duty of every Disciple and by that Argument you may excuse one Man from one Sacrament viz. Baptism you may excuse another from the Lord's Table upon a pretence he doth not see it to be his Duty and yet admit him and continue him a Member And that Baptism is an initiating Ordinance we have all Christians