Christs Those of the reformed Religion on the other side are generally of opinion that the Ministry of John was the the same that was after delegated to the Apostles and that the Baptisme of John was the same which was administred after by the Disciples and Apostles of our Lord and which by the command of Christ was to be propagated into all the World and all Nations to be Baptized with it This controversie though in the tearmes of it it remaines much the same yet in sense and meaning it is exceedingly changed by some men of this generation who would have us beleeve that there is no use of Water in the Baptisme of Christ that belonging onely to Johns Ministry the last terme of which was the Ascention of Christ but that Christs Baptisme and the rule and Institution of it Matth. 28.29 Goe teach all Nations baptizing them c. is not to plung and dip them in cold Water as John did his Disciples But baptize them or dip them into the Name of God the Father Sonne and Spirit that is to use their owne words by the Ministry which shall be of the Spirit and not of the Letter You shall Baptize them or dip them or interest them into the Name of God who is the Father Sonne and Spirit or sprinkle his Name upon them that they may be holy just true mercifull righteous good c. The drift of all is as they affirme distinctly to exclude Water Baptisme in lieu of which as a thing contradistinct they would bring you in Spirit Baptisme To make this good they draw most of their best weapons out of the Popish Quiver in the disputes betweene us and them of the difference of Johns Baptisme from that of Christs though they manage them to a quite other purpose then they meant them for we and they differ about the efficacy of Baptisme by Water they the Papists affirming that Baptisme doth ex opere operato conferre grace that is by the force and vertue of its administration without any respect to the foregoing Faith and Repentance in the party baptized in which respect they preferre it to the Baptisme of John administred also by Water but these would have us beleeve that there is no such thing remaining to Christians as Baptisme by water When therefore I say they have helped themselves by these borrowed arguments to shew that the baptisme of Christ and that of John are two things and abused the Popish arguments to their owne ends then with many a specious flourish they acquaint you with the excellency of spirit Baptisme above water Baptisme wherein as in a Theame very easie they make a great flourish and shew us forsooth how much the efficacy of the spirit is more then water which for honour sake no doubt ever and anon they call cold water and so at length conclude with that which all the premises drive at that all outward and carnall and earthly things are put to an end in which number all outward administrations are contained by the inward spirituall and heavenly things of a better and second testament In which how little sincerely and faithfully they deale with holy Ordinances and the great Master and Institutor of them Jesus Christ by imposing their Apocryphall novelties upon the people under the specious title of a more raysed and spirituall administration as I have in part shewed already more generally in the preceding discourse so I shall endeavour more particularly in the vindication of the Ordinance of Baptisme to make manifest For my owne part I have thought that the difference of Johns and Christs Baptisme was not very considerable for we by the acknowledgment of all injoying Christs baptisme it was of lesse moment to know what the difference of the two Baptismes were if there were any But as it comes stated to us by new hands and it is the particular credit of errour that it is new there is nothing more considerable since by vertue of that distinction of Johns and Christs Baptisme they would utterly take away the Ordinance of Baptisme it selfe and by a like reason all the rest which with so much comfort and edification the Saints of God have knowne how to use as pledges of love and paths and tracts of Communion with God in Jesus Christ without adoreing them or putting them in Gods place though I confesse according to what our corruption is that is not without danger but it is the part of good and wise men to reform errour without overthrowing foundations on the other side folly ever rests in the extremities to which the Devill drives it That there is a Gospell New Testament Baptisme that these men will grant and that it is particularly held out in these places Matth. 28.19 20. and Marke 16.15 16. The words of Matthew are Goe teach all Nations baptizing them in the Name of the Father the Sonne and holy Ghost teaching them to observe all things whatsoever I have commanded you and so I am with you unto the end of the World To say here that Christ might mean baptisme by water of which ceremony there should be an end within a certaine time is to contradict the expresse words of the Scripture that sayes he will be with them in these things unto the end of the World and they may with as good reason prefix a time to the ending of Faith and Hope or any Christian grace or Ordinance according to their owne fancies or pleasures or to Preaching also since Preaching and Baptisme are here put together But some would Philosophate more subtlely and tell you that by baptizing here is not meant dipping or plunging in water in the Name of the Father c. But to Baptize them or dip them or interest them into the Name of God or sprinkling his Name upon them that they may be holy just mercifull righteous good But besides that this is boldly affirmed how ridiculous and absurd it is you will easily see boldly because in a thing of this moment upon a baâ—e affirmation without any proofe they goe against what hath been the sense of all ages and of all men if you will judge of their sense as we must needs doe by their preachings and by their practice but ridiculous I say also and absurd it is The words are wee know Goe teach all Nations or disciple them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then Baptize them that is first make them Disciples first make them beleevers and then baptize them therefore in Marke the place before quoted Hee that beleeves and is baptized shall bee saved According to this word of Institution and command yee have exactly the Apostolicall practice and this I dare affirme there can be no better way of finding out the nature of any Ordinance then by comparing the practice with the Institution The practice you will find in severall places particularly Acts 8.34 35. When Philip had Preacht to the Eunuch Jesus and the Ordinance of Baptisme as it appeares because the
Eunuch demands it instantly upon the sight of water Philip tells him the condition of Baptisme which was beleeving in Christ with all his heart which when the Eunuch affirmes he did Philip according to the command of our Lord went downe into the water with him and baptized him Where you have the institution run parallell with the practice as exactly as is possible I shall name but one place more amongst many which is that of the 10 of the Acts where after that Peter had Preached largely to Cornelius and his Family the Lord Jesus and the great things of the Gospell through him and that their Faith which was the condition of Baptisme was gloriously manifested by the powring down of the holy Ghost upon them Peter puts them presently upon baptisme as the second piece of his Commission which was to baptize those which by his Preaching were made Disciples and did beleeve and therefore commanded them to be baptized in water Thus you have the rule verifyed in the practice and there is no Comment so good upon the rule or precept as Apostolicall practice I have sayd before that this forced interpretation was bold as you may see it further evidently by what hath been last sayd in the exact correspondency betweene the rule and practice but you will easily see it also foolish for I beseech you what is that which denominates any man holy just and good but beleeving in God through Christ And what is it to be a Disciple or to be a Christian but to be all that He that beleeveth and is made a Disciple is baptized or interested as they call it into the Name of God and is made holy just true righteous mercifull good which is all that they understand by Baptisme expressed in these places then if beleeving or being made a Disciple be all that that interpretation which they would inforce upon these places is nothing but a loathsome and absurd tautology thus indoctrinate teach or Disciple all Nations that is make them holy just righteous good mercifull c. interest them in God for that no question they are when they are made Disciples and beleeve and then baptize them that is make them holy just righteous good interest them in God or as it is Mark Chap. 16. vers 15 16. Preach the Gospell to every Creature he that beleeveth that is is interested in God is made holy just good mercifull c. And is baptized that is is interested in God is made holy just good mercifull c. shall be saved What a monstrous and absurd thing is this new exposition to make the holy Scriptures speake not onely any thing to the gingle of our owne fancies but even the most abominable and loathsome tautologies and Nonsence Things thus stated I am not solicitous about that question concerning Johns baptisme whether in all respects it be the same with that concerning which Christ Commissioned his Disciples and was used by the Apostles after the Ascension of our Lord that is whether it were generally of that efficacy and vertue before the Ascension of Christ as after which is the question as it lyes betweene us and the Papists but as it is urged by these men that Christs or the Gospel-Baptisme had not the same ceremony especially in respect of the same Element of water with that which they call Johns baptisme can never be made out by any one argument of theirs on the other side I take it to bee sufficiently made out already though it will be more also in the examination of particular objections that the Gospell baptisme which was by vertue of the Apostolicall Commission to continue as the Preaching of the Word unto the end of the World was administred by water To come now to their arguments and particularly as I finde them layd downe by a namelesse Author who boasts to have been the first that broacht this Doctrine but if none will contend with him for the glory of this there are those that will not yeeld an inch to him in things of as great and considerable revelation if to make themselves God or calling themselves the Lord of Hosts be things of as great and high a nature as this This you must carry along with you that the great businesse is to prove that Christs baptisme is not by water He affirms therefore as an argument to confirme his premises that Johns Baptisme and Christs were distinct in their appellations What will then follow Ergo Christs baptisme was not administred by water Absurd Where lyes the consequence or what Logick will inforce it But to goe on Was not Circumcision I beseech you a leading Ceremony in Moses Law in as much as all the worshippers of that Covenant were styled the Circumcision it belonged properly and particularly and was the great Ordinance of the Mosaicall Law as you may find Acts 21.21 where the prime instance of forsaking Moses was not to be circumcised and that also Gal. 5.3 Who ever is circumcised is a Debtor to doe the whole Law This notwithstanding Christ sayes Circumcision was not of Moses but of the Fathers So Baptisme by water is a leading and principall Ordinance to Christians as Circumcision was to the Jewes and yet in the same sense may it be sayd to be not of Christ but of John that is hee whom it pleased God to make use of in the first administration of it was John I beseech you is not the Law of the Old Covenant as often called Moses Law as Baptisme is the Baptisme of John doth that make Moses therefore the Author or Institutor of that Law as a thing distinct from the Law of God In like manner calling Baptisme by the name of Johns baptisme doth by no meanes conclude that it should not be Christian and Gospell baptisme Secondly our Author alleadgeth that the Scripture affirmes that Christs baptisme was to follow Johns not to goe along with it at the same time I have Baptized you with water but he shall Baptize you excellent therefore Christs Baptisme was not by water because it was to follow in time this Logick is as new as his so much boasted of notion In other places as Matth. 3.11 and Luke 3.16 John sayth I doe Baptize you with water In Marke yee have it I have Baptized you with water and hee shall Baptize you c. Mark 18. It seemes here apparently that John describes the course of his Ministry which was to administer the outward Element and to give Christ his part which was to doe the spirituall worke therefore when hee sayes hee hath he doth not meane that he will doe it no more and when he sayes hee doth it doth not exclude the times past but speakes as I say of the proper course and parts of his Ministry Againe for that of Christ Hee shall Baptize the future is often put for the present partiâ—ularly in the Hebrew Idiom when perpetuity or continuation is designed Psal 1. He shall bring forth his fruit in
his season Why not here he shall baptize for hee doth baptize that is hath this worke or office to baptize with the spirit Besides John 1.33 yee have it in the Present Tense affirmed of Christ This is he that Baptizeth with the holy Ghost Ob. But then it is told us out of Acts 1.4 5. he commanded them they should waite for the promise of the Father For John Baptized with water but yee shall be baptized with the holy Ghost not many dayes hence according to what John sayes of himselfe I Baptize you with water but hee shall Baptize you with the holy Ghost and with fire Therefore Johns baptisme was the baptisme of water and Christs the baptisme of the spirit and so not one but severall baptismes Answ Answer I doe not speake still of the efficacy of baptisme but of the Ceremony or Element It is certaine that here is not a distinction of baptismes but of Baptizers I Baptize you with water but he shall baptize you with the holy Ghost Therefore when John sayes I Baptize you with water hee doth not handle that point what his baptisme was but what hee was himselfe to the end that they should not attribute to him that which was proper to Christ for so ye have it Matth. 3.11 Hee that commeth after me is mightier then I whose shooes I am not worthy to loose he shall Baptize with the holy Ghost and with fire So here yee have what is the vertue of John or of the Minister in baptizing and what of Christ This distinction is common to the New Testament and runnes through the whole course of the Ministry I have planted Apollo watered but God gave the increase No Minister ever gave the holy Ghost ever baptized with the holy Ghost and fire that was Christs part So as when ever baptisme is administred the Power and Ministry are to bee distinguished The Power is Christs the Ministry Johns or any other man qualifyed for it The baptisme of the Minister is externall conferring but the signe that of Christ internall conferring the thing signifyed and because John who had so great an opinion amongst the Apostles was to decrease and our Lord to increase therefore Christ instances in him in this place of the first of the Acts in opposition to his part in the Ministry But last of all I aske any man whether men were not baptized with the holy Ghost and with fire before that time for first the Apostles were baptized with the holy Ghost before that the Saints and Beleevers were sanctifyed and regenerated and made holy before then which is all these men would have to be that Ordinance so as things were not annexed and affixed to that famous sending downe of the holy Ghost in the shape of fiery tongues but was before long during all the course of the administration of baptisme though perhaps not with that efficacy and fulnesse and glory as after for so it is true that the holy Ghost was not yet given because Jesus was not yet gloryfied So as clearly this place of the Acts holds out the excellency and glory of Christs administration in respect of all under-Ministers and particularly in respect of John who being the first Minister of baptisme had a peculiar honour from it and the whole Church here was spiritually baptized as in a type the Apostles receiving eminently the holy Ghost not for themselves but for the Churches This extraordinary administration Luke as Calvin observes improperly that is out of the ordinary signification calls Baptisme for baptisme properly signifies Immersion to the end that the Antithesis and opposition between Christ and John might bee intyre by the same reason as Paul after hee had mentioned the Law of workes to the end that the Antithesis might lye on both sides faith The Law of Faith Rom. 3.27 After this wee have a new Interpretation framed upon Acts 19. where we are made beleeve that those twelve Disciples found to be baptized onely by Johns baptisme were baptized againe in the name of Christ and this baptisme into the Name of Christ he sayes was not the repeating of any water but meerely the gift of the spirit This as the rest is boldly affirmed but where lyes his proofe or how doth hee make it out It is most probable as it hath beene taken by all to this day that if this were another baptisme or a repetition of baptisme it was by water as well as in severall other places in the Acts where any are sayd to be baptized hee himselfe understands it by water why not as well here But truely I am of opinion with those that thinke that Paul did not here command any to bee baptized in the Name of the Lord Jesus which were already baptized with the baptisme of John but rather taught that those who had received Johns baptisme were rightly baptized into Christ and therefore had no need of any new or other baptisme It is very probable notwithstanding that from this place did either arise or was confirmed in many the opinion of the difference of these two baptismes of John and Christ though as it is now stated to us by our namelesse Author hee for any thing I shall say to the contrary shall have the honour of the novelty of it But to consider the place a little particularly Paul being come to Ephesus found certaine Disciples which afterwards Ver. 7. are sayd to be about twelve he presently askes them if they had received the holy Ghost since they beleeved The sense must certainely be as it will appeare by what followes have yee received the gifts of the holy Ghost which ordinarily accompanied faith and baptisme in those dayes according to that in the Acts Repent and bee Baptized in the Name of the Lord Jesus which our Author will not deny I suppose to bee administred by water and yee shall receive the gifts of the holy Ghost and according to that Gal. 3.2 Received you the spirit by the workes of the Law or by the bearing of Faith also Verse 5. He that ministreth the spirit and worketh miracles among you where they are joyned together as things of a kind Besides being Christians and having beleeved they could not want the spirit of God regenerating and sanctifying for no man can say that Jesus is the Christ but by the spirit therefore it must needs be meant of those extraordinary gifts which were peculiar to those times as an effect of beleeving and baptizing and yet not common to all They answered simply as the thing was and particularly to his question that they had not so much as heard whether there were an holy Ghost or no. The sense whereof must cleerly be that they were ignorant of the holy Ghost or knew not whether there were any such thing or no to wit as he was then visible or exhibited to beleevers in miraculous and extraordinary gifts for else being Christians they felt the power of the holy Ghost and being Jewes as they
were they knew that there was a holy Ghost by many Scriptures Psal 51. Lord take not thy holy spirit from me also in the 1 Kings 22. Which way went the spirit of the Lord from me to speake to thee also Isa 11. The spirit of the Lord was upon him So as the sense must needs as I have sayd bee understood of the gifts of the spirit scil to speake with tongues prophecy and the like for they are sayd to receive the holy Ghost which are adorned with any new or extraordinary gift Having received an answer of this question hee presently subjoynes another and askes them Ver. 3. Unto what then they were baptized which follows very pertinently the other for as he tooke it for granted that baptisme immediatly followed beleeving so the administration of spirituall gifts called receiving the holy Ghost or the gifts of the holy Ghost ordinarily accompanyed baptisme sometimes before it as a witnesse they were worthy of baptisme as in Cornelius and his Family Chap. 10. sometimes after baptisme as to the Apostles yea and our Lord himselfe received the holy Ghost in the shape of a Dove immediately after the receit of baptisme Having therefore asked them how they were initiated into Christian Religion that is by whom was that ceremony administred or how or to what purpose were they baptized They answer that they were baptized into Johns baptisme which was proper enough signifying that they in baptisme professed the Doctrine taught by John sealed to them by the administration of that Ordinance but otherwise their progresse was not great as having neither heard Christ himselfe nor his Apostles The like of which was sayd of Apollo that he knew onely the Baptisme of John Chap. 18.25 being instructed or as Beza reads it initiated in the way of the Lord knowing little or nothing more of Christ then what John preached and sealed with his baptisme So as to be baptized into any ones baptisme as in this place into the baptisme of John signifies to professe and by the receiving of baptisme to imbrace the Doctrine which John preached and sealed with that signe the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the finall cause And indeed baptisme seemes to have a threefold signification one proper which signifies immersion or dipping which from the effect is also called ablution or washing The other two translations as when it is taken for powring out the gifts of the holy Ghost or when it is taken for the Doctrine which John delivered with the seale and ceremony accompanying it as when it is sayd that Apollos knew nothing but the baptisme of John for new Doctrines had new Ceremonies accompanying them After this in the next Verses scil 4 5 6. Paul was so farre from bidding them to bee baptized in the Name of the Lord Jesus that hee taught them rather that those who had received Johns baptisme were duely baptized into Christ and therefore had no need of a new baptisme but rather as a consequence and due of it might receive the gifts of the holy Ghost For the fourth and fifth Verses are spoken by Paul giving a right account and narrative of the baptisme of John with the ground of it whereas the fourth Verse is commonly taken to be spoken by Paul to those Ephesians but the fifth to bee spoken by Luke shewing what followed the word of Paul whereas it plainely appeares by the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are adversative that both those Verses were spoken by Paul Verse 4. Iohn verely baptized c. Verse 5. But when they heard this His vero auditis so as both these expressions were Pauls teaching that those who having heard Iohn had received baptisme were baptized into the Name of Christ that is as before were consecrated or dedicated by baptisme unto Christ Then Verse 6. begins the words of Luke telling the successe of this discourse And when Paul had layd his hands on them c. signifying that Paul did nothing else after he had informed them that they were rightly baptized into the Name of Christ then to lay hands on them upon which followed the gifts of the holy Ghost speaking with tongues and prophesying So as here is nothing of two baptismes but a right explanation of Iohns baptisme to be the Gospel baptisme or baptisme into the Name of Christ Ob. As for that they object that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a transitive and expletive and a note of transition and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expletive Answ The Answer is That it may bee when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedes not but when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedes then no wise man will deny it to bee adversative and to correct the other part of the narration as when Mark 14. Truely the Sonne of man goeth as it is written of him But woe to him by whom the Son of man is betrayed No man here will grant that in the first place Christ speaks and in the second Mark Having thus vindicated the Ordinance of Gospel-baptisme from the mistakes and objections against it I might here make an end but that the forementioned namelesse Author takes upon him to answer the objections brought against his novelty severall of which are certaine men of straw set up by himselfe to be the easier by his addresses overthrowne As that by this meanes we are robbed of our Christendome Againe then so many ages have erred also that he is the first man that opposed it Then that Christ justifies and commands water baptisme Iohn 3. Mat. 28. How that place of Matthew which holds out by way of Institution Gospel baptisme is to bee understood I have formerly shewd also what a sympathy correspondency there is between the institution and the practice the one being the Comment upon the other and therefore shall trouble you no further with that which is sufficiently cleared already nor not at all with those petty objections I told you of before which he so easily formes and answers That argument which hee frames against Baptisme from Pauls not being Commissioned for it and thanking God that he had baptized but very few as Crispus and Gaius and the house of Stephanas I have particularly considered and answered already when I gave the exposition of the greatest part of that Chapter scil 1 Cor. 1. out of which it is raysed to which I referre the Reader not affecting needlesse repetitions But one objection would trouble him if he would give it liberty and let it have its scope and himselfe sayes it seemes to be the strongest which is the constant practice of the Apostles in this câ—â—e not onely before Christs baptisme came in 〈◊〉 â—fter as he says as appeares by many places which hee quotes out of the Acts of the Apostles This Objection notwithstanding doth not much trouble him for he answers it easily thus That the Apostles indeed did practice water baptisme but not from Christ but from Iohn whose baptisme they tooke up and an outward
ceremony of honour and account is not easily layd downe This he helps himselfe in and proves by a parallell instance to wit that some of the Apostles used Circumcision and that after the Ascension of Christ for Circumcision was an honourable Ceremony used from Abrahams time and so they could not abruplty lay it downe but used it for their sakes who were weake and so in like manner the Apostles used the baptisme of Iohn or water baptisme c. This Objection that in his account seems so strong if he had dealt ingeniously he should have beat it out thinner and considered more particularly some of those places in the Acts and hee would have found that so generall an answer would scarce have served the turne But I confesse in this place as well as in some others I have much adoe to keepe my selfe from questioning the moralls of these men more then their intellectuals It is true that Paul did once use a liberty in circumcising one to wit Timothy as ye find Acts 16. Paul was to visit the Churches and having a desire to take Timothy along with him in that work who was wel reported of by the brethren he took and circumcised him Because saith the Text of the Iewes which were in those quarters for they knew all that his Father was a Greek Least therefore the brethren of the Circumcision should be scandalized in the converse of a Gentile the breaking downe of the partition wall being yet not so manifest as was needfull for the satisfaction of their scrupulous consciences Paul tooke the advantage of his Mothers being a Jewesse and to avoyd the scandal and offence of those brethren circumcised him But the same Paul who to avoyd the scandall of some weake brethren circumcised Timothy such ceremonies as Divines use to say having then a kind of indifferency in them not being yet honourably buryed would by no meanes circumcise Titus Gal. 2.3 for when there were false brethren who might draw that liberty into an ill example he would not be constrained by them to circumcise Titus or hee would not doe that upon any occasion or ground which they might prsently reproach him with as varying from his principles that he being the great Doctor and Preacher of liberty should yet at Jerusalem and in the presence of the Apostles alter his practice And generally where this liberty was knowne and averred Paul was zealous we know to defend it as we see in the case of Peters eating with the Gentiles and withdrawing afterwards fearing them of the Circumcision Verse 11 12. and told him that by his example he compelled the Gentiles to Judaisme which was intollerable for even the Jewes by beleeving in Christ were delivered from the bondage of such ceremonies much more the Gentiles whose portion they never were You see now the force of this parrallell in one part of it Circumcision let us compare it now with the other of Baptisme Circumcision was sometimes administred once as we see and but once that I know by the Apostles after absolutely refused the reason and ground manifest and given for the satisfaction of some Jewes that were in those quarters who not having sufficient light about those ceremonies would have beene scandalized to have seene Paul taken Timothy with him as a companion and fellow-worker uncircumcized after this and in another circumstance this was absolutely refused as I have sayd But baptisme by water administred frequently by the Apostles and Ministers of the Gospel to all Nations to all sorts Jews and Gentiles who were taught and instructed in it to take it up upon the most spirituall and Gospell grounds to the most spirituall and Gospell ends and that from the beginning of the preaching of the Gospell to this day now above sixteene hundred years together without any interruption in any age till the age of this Doctor who boasts of a particular felicity in administring this light to the World Here then I call Heaven and Earth to witnesse whether these men deale equally and uprightly or no in the way of their reasonings and parrallels To omit other things which will be confest by all men as that not onely Jewes but Gentiles were led into and instructed in this practice of baptisme by the Apostles and that after the ascension of Christ when they would have the terme put to this water baptisme even after that the Gentiles received it as a new thing and light from the Apostles Circumcision was forbidden the Gentiles and those that would have Preached it to them were sayd to bee troublers and subverters of their soules Acts 15.24 but where ever they Preach't Christ among the Gentiles they Preach't also this baptisme either to Jewes or Gentiles as a Gospell and New Testament Ordinance which was to continue as long as Preaching even to the end of the World Mat. 28. So Peter Acts 2. had no sooner Preach't and converted men made them Disciples but he led them into the Doctrine and Preaching of Baptisme Verse 38. Acts 8. Those of Samaria and the Eunuch had baptisme preach't and administred to them as a Gospell Ordinance and appendix of Preaching so Cornelius Acts 10. who wayted on Peter to heare all things commanded of God Verse 33. was led with his Family into the Doctrine and practice of baptisme by Peter For the ends of Baptisme every one knowes they were the same with the Preaching and beleeving of the Gospell this being nothing but another way of administration of the same Gospell namely our union and communion with God in Jesus Christ But then for the grounds of Baptisme that they were Gospell and spirituall if any can be the whole course of the Scripture shewes Is not Faith in the Lord Jesus beleeving with all the heart a spirituall and Gospell ground Must not that needs be a spirituall and Gospell Ordinance that hath that for the rise But this is the ground and rise of this Ordinance Acts 8.37 To instance but in one place more is not the receiving of the holy Ghost a spiritual and Gospell ground Can that Ordinance be legall and servile and ungospell that hath the baptisme of the holy Ghost for the rise and ground of it Yet so it was that this baptisme by water which they so villyfie as pretending to a Metaphisicall Religion after the root of their owne carnall and fleshly wisedome and not after the foolishnesse of Gospel administrations which yet is wisedome to those that are perfect I say this baptisme by water had for its rise and ground the powring out of the gifts of the holy Ghost That spirituall Baptisme being an appendix either a due to it when this went before as Acts 2. Repent and be baptized and yee shall receive the gifts of the holy Ghost or else a ground and rise of it as here the powring out of these heavenly gifts giving warrant or title for the administration of this ordinance But enough to shew the vanity and falshood of these men in
is pleased by the foolishnesse of Ordinances to save them that beleeve I shall make it my indeavour to be in the possession of them and shall expect God in them for whom onely I desire them for others that count themselves above these foolish things it were well for them to learne that the foolishnesse of God is wiser then men and it will certainly be found their wisedome as I sayd in the beginning to become fooles that they may be wise FINIS A Table directing to severall particulars in the preceding Discourse THE Introduction expressing the unhappinesse of these times in respect of extravagant opinions in Religion with their tendencie and rise Pa. 1. 2. The good which God brings out of this evill p. 3. That which immediatly debauches mens spirits is an undervaluing of Ordinances and unworthy thoughts of the Scriptures p. 4. Two excellent ends of the Scripture p. 5. In all matters of Faith and Worship the appeale lyes to the Scripture as to the standard p. 6. The Scripture is the rule or standard notwitstanding the ignorance or perversnesse of Interpreters p. 7. The vanity of affected and mysterious Allegorizing ibid. The 1 Cor. 3.6 Not of the Letter but of the Spirit opened p. 8 9. Scripture in it selfe plaine p. 10. Whom the difficulty especiallly hurts ibid. Scripture difficulties not relieved by the Allegorizers of these times p. 11. When Allegories may be used p. 11 12. In what sense naturall men be able to understand Scripture and where they fall short p. 13 14. 1 Cor. 2.14 opened ibid. VVhat advantage a spirituall man hath in interpretation of Scripture and who he is p. 14 15. The good intelligence between the Scripture and the spirit p. 16. The objection of those which thinke the Scriptures have their periods and times with men beyond which they are not of use considered p. 17. 1 John 2.20 21 27. Yee have an unction and yee know all things opened ibid. c. To know all things and to know but in part opposed p. 18. It is no unusuall Oratory to perswade men they know already what we would further inlighten them in p. 19. The benefit of the new Covenant in opposition to the old wherein it lyes p. 22. 2 Pet. 1.19 Considered p. 26 â—7 c. The Vindication of the use of Ordinances p. 30 31. cum sequent 1 Cor. 1.21 Considered p. 31. VVhat is knowing Christ after the flesh p. 32. In what sense Paul was sayd to be sent not to Baptize but to Preach p. 33 34. AccoÌ„modating that scripture by others parallel to it ibid. Reasons why the Ordinances of Institution appeare so foolish to men unspirituall p. 36. Men prejudic'd against Ordinances are also against a Crucified Christ p. 37. Col. 2.8 Take heed least any man spoyle you through Philosophie and vaine deceit considered p. 38. Men opposing Ordinances doe but carnally Philosophate about spirituall things p. 38 39. Considerations why it pleased God to ordaine Mediums for worship so unproportionable to the reason and wisedome of men p. 3â— 40. Of the difference betweene Us and the Jewes who were under Ceremonies and mediate Ordinances p. 41. cum sequent Our sacraments have the same advantage over the Jewes Sacraments that the Gospell hath over the Law p. 42. Many after they have served their turne of Christ Crucified fling him away as an element as beggarly as those Ordinances they cry downe p. 43. The same reason of Preaching or conference in respect of spiritualnesse with Baptisme or the Table of the Lord. p. 44 45. The vanity of such as would lay aside Ordinances because outward and carnall manifested by the consideration of our way of holding communion with God in this life and state p. 46 47. The true notion of the Word Spirituall in order to the discourse in hand p. 47 48 49 50. Never way of Worship was chang'd without a great noteriety to those whom it concerned p. 50 51 52 53 54. The Ordinance of Baptisme vindicated being an illustrious instance for the abiding and continuing with us of other Institutions p. 55. cum sequent The state of the controversie as it lyes between us and the Papists and between us and the men we contend against p. 55 56 57. The new exposition of Mat. 28.19 20. Go teach all Natione Baptizing them c. shewed to be bold and absurd p. 59 60 61. Institution of Baptisme Mat. 28. and Apostolicall practice which is the best comment upon the rule exactly agreeing ibid. Severall arguments of these new men against Baptisme by water examined p. 62. cum sequent Johns Baptisme and Christs was distinct in their appellations considered p. 62 Christs Baptisme was to follow Johns considered p. 63. John Baptized with water but ye shall be Baptized with the holy Ghost considered p. 64 65. Objection against baptisme out of Acts 19. considered p. 66 67 68 69. Receiving the holy Ghost ordinarily accompanyed Baptisme either before or after it p. 68. Three severall significations of Baptisme p. 69. A weighty argument for Baptisme the constant practice of the Apostles very easily sleighted by these Novellers how ingenuously let the Reader judge p. 71 72. The forementioned Argument with the Answers of these men particularly urged and examined p. 72 73 74 75 76. Baptisme by Water administred constantly by the Apostles and Ministers of the Gospel to all sorts upon the most spirituall grounds to the most spirituall ends p. 74 75 76. Contending for Ordinances no undervaluing the spirit or lessening his Empire p. 76. Nothing ought to be so deare and so much sought for as the accesses of the spirit p. 77. Encomiums of the spirit in respect of its wonderfull Operations ibid. The holy spirit is communicated particularly and especially in the Ordinances p. 77 78 79. Men usually to avoyd errours run into extremities as is to be seene in other things as well as in the matter of Ordinances p. 79. Some of the faults escaped in the Printing the Reader is desired to mend as followeth Page Line Error Correct 2. 25. After the word jergona Comma 4. 8. The word Secondly to be left out 7. 2. For sandard read standard 14. 14. put out the Comma after transforme and add it after beholding 18. 2. make a Comma after the word without and put out that which followes the word Word 21. 3. for into read in 23. 16. for extream necessaries read extreamely necessary 27. 8. for his read its 41. 26. after the word as add the word there 43. 3. blot out the Comma after the word efficacy 45. last in stead of c. read and. 49. 12. after the word of put a Comma 79. 2. for occompanyed read accompanied The Reader is also desired to minde that by reason of the Authors distance amongst other mistakes there is one in the running Title It should have beene A Vindication of the use of Scriptures c.