Circumcision therefore cannot be meant God's Ordinance of Baptism but sheweth the great Care God had of his Church that as he fed them miraculously and gave them Water out of a Rock in the Wilderness Baptism signifieth properly plunging in Water or washing by dipping Dr. Taylor 's Rule of Conscience so he did not leave them in the Red Sea but incompass'd them about by his Divine Providence with Water and the Cloud as Persons are encompassed with that Element when Baptized Hence in the 6th place Baptism is explained by the Metaphor of a Garment which the Apostle refers unto when he calls Baptism a putting on Christ Gal. 3.27 As the Servant by his Lord's Livery declares whose he is so the long white Robe of Baptism sheweth us to be the Servants of the Lord Jesus 7. Baptism is not only called a Washing by Ananias and Peter Acts 22.16 1 Pet. 3.21 Tit. 3.5 but the washing of the Soul in Regeneration is held forth in this Symbol and Sign Austin and Paulinus in the 7th Century in England Baptized great Multitudes in the River Trent and Swale Hence saith Mr. Fox there was no use of Fonts then Fox's Acts and Monuments 9 Edit Vol. 1. p. 132. by the Apostle Paul when he speaks of the washing of Regeneration unto Titus Now we know every Faculty of the Soul is washed in the Blood of Christ and every Faculty sanctified by the Holy Spirit not a part of the Faculties but all the Faculties therefore wisely set forth by Baptism wherein not only a part but the whole Body is wash'd and cleansed in Water 8. This is further cleared from the practice of the most pure Apostolick Times 'T is said of our most blessed Lord Jesus That he went up out of the Water Mat. 3.15 16 17. which in common sense signifies He first went down not only to the Water but into the Water and came up out of the Water Of Philip and the Eunuch 't is said Acts 8.36 40. They went down both not only to the Water but into the Water and came up out of the Water if Sprinkling would have done they need only go to and come from it but they knew the Commission could not be answered unless they went down into the Water The Minister is to dip in Water as the meetest Act the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes it Rogers on the Sacrament Thus you see the Places where the Apostles Baptized were in Rivers and where was much Water You see their Act and Posture they went down into the Water you see their End was to exhibit and shew forth Christ's Death Burial and Resurection If any should ask Why Sprinkling will not do as well as Dipping I answer 1. Because that is another thing than Christ hath commanded and 't is high presumption to change God's Ordinances Isa 24.5 Tho there was no more virtue in the Waters of Jordan than of Damascus yet Naaman must keep to God's Appointment 2. In so doing we lose the End of the Ordinance which as aforesaid is to shew forth the Death and Resurrection of Christ 3. We must keep the Ordinances as they were delivered unto us 1 Cor. 11.2 'T is a known Maxim to practise any thing in the Worship of God as an Ordinance of his without an Institution ought to be esteemed Will-worship Idolatry And that there is a necessity for Scripture-Authority to warrant every Ordinance and Practice in Divine Worship is owned by Luther Austin Calvin Basil Theoph. Tertul Mr. Ball and in the 6th Article of the Church of England also Bellarmine as Moses was to make all things according to the Pattern shewed him in the Mount. 4. God is a Jealous God and stands upon small things in Matters of Worship Had Moses and Aaron but lifted up a Tool upon the Altar of ruff Stone to beautify it they would have polluted it because contrary to the Command 5. This hath no likeness to the holy Examples of Christ and his Apostles CHAP. IV. Shewing that professing Believers and them only are the proper Subjects of Baptism Which I demonstrate FIrst From Gospel-Precept Our Text saith He that believeth and is baptized Erasmus saith 'T is no where in the Apostles Writings Infants were baptized The parallel Text Mat. 28. is worthy of consideration by way of Division The Commission is Go the Subjects spoken to are his Apostles the Matter of it is to teach and baptize the Extent of it is into all the World not only in hot Countries but in Cold. The Order in this Commission is first to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then after taught and discipellized to baptize them Therefore to baptize them We meet with no Example in Scripture for baptizing Infants Magd. Hist Cent. 1. L. 2. p. 196. before taught is quite contrary to the Command The words of Institution in whose Name it is to be done is the glorious Trinity in the Name of Father Son and Holy Spirit this must be some great thing which is done by so great Authority Unto this is annexed a glorious Promise of Divine Presence not only to the End of that Age but the End of the World * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to put us out of all doubt about it 't is back'd with an Asseveration Amen so it shall be Finally here is a Note of Observation Lo our Lord would not have so great a Commission and Promise disregarded therefore saith he Lo that is observe what I have said wherever you find the word Lo Mark or Behold you will always find something very considerable it relates unto in the Context Now in pursuance of this Commission Peter exhorted the Murderers of Christ when they were convicted and cried out What shall we do he saith Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of Sins and ye shall receive the Gift of the Holy Ghost 2ly This appears from Gospel-Precedent and Example the Apostles in pursuance of their Commission baptize none else but such Hence John the Baptist tells the Pharisees and Sadduces which came to his Baptism As Isaac was brought forth by the Word of Promise so must we be born of the Word of God which only makes Baptism powerful and effectual Magd. Cent. 5. p. 363. they must first bring forth Fruit meet for or to amendment of Life and not to think the old Argument for Circumcision that Abraham was their Father would give them a right to Gospel-Ordinances It 's not the Faith of Parents gives Children a right to the Seals of the New Covenant but a personal Faith hence Philip would not baptize the Eunuch but upon profession of Faith In a word all the Primitive Churches were constituted and planted upon this Foundation-Principle Heb. 6.1 2. Acts 2.41 Chap. 8.12 Chap. 16.14 Coloss 2.10 Acts 18.8 Rom. 6.4 Gal. 3.26 Acts 19.1 2 3. Ephes 4.4 as
that hath Christ's Authority stamp'd upon it tho it were the blowing of Rams-horns round the Walls of Jericho Josh 6.13 Exod. 20.24 25. Making an Altar of Earth or rough Stone taking the Blood of the Trespass-Offering putting it on the Lap of the High-Priest's right Ear Levit. 8.24 the Thumb of the right Hand the great Toe of the right Foot having on it a Divine Stamp is an Argument sufficient for our Obedience Acts 9.18 St. Paul a very learned Man the Eunuch who was Lord Treasurer under Candace Queen of Ethiopia Crispus a chief Ruler Constantine and Theodosius great Emperors our Lord the only Potentate accounted it so honourable a thing as to practise it when about thirty Years of Age and led us the way as well by his Example as Commission Nothing sure can be more obliging Believers unto Obedience than their Saviour's Precept and Precedent CHAP. III. What Baptism is FIrst Negatively Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.18 19 20. It 's not sprinkling dropping or pouring of Water Sprinkling is known to be Rantising not Baptising or Baptism Baptism is an external washing plunging or dipping a profest Believer in the Name of the Father Son and Holy Ghost Which I thus demonstrate The Hebrew word Tabal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dip. The Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dr. Hammond notes on John 13.10 Gen. 37.31 Levit. 4.6 Deut. 33.24 2 Kings 5.14 Josh 3.15 1. From the Scripture-acceptation of the Word the word Baptize in the New Testament is taken from the word Dip in the Old as the Learned do know Where 't is said Joseph 's Coat was dipt in Blood The Priest's Finger dipt in Blood Asher 's Foot dipt in Oil. The Priests Feet dipt in Jordan Naaman wash'd or dipt seven times in the same River with many more places of Scripture ☞ Moreover 't is worth our noting the word translated Dip John 13.26 Rev. 19.13 Luke 16.24 concerning the Sop Judas had And where it 's said Christ's Vesture was dipt in Blood it is from the same Original word Baptism is that our Translators might had they pleased have rendred the word Baptizing Dipping being from the same Theme Bapto as Baptism is We are much to be governed by the Common and Vulgar acceptation of words as they were used and understood among all Nations God so inspired the Prophets and Apostles to deliver his Mind always in such words as were understood among the vulgar and ordinary People or else they would have been Barbarians unto them We cannot understand each other in Discourse but this way I call for a Book it 's readily given me because every one knows what it is we call a Book So if Tabal were used among the Hebrews for Dip in the common Acceptation and the Learned Hebrews by the Order of Ptolomy King of Egypt did translate that word Baptizo which was commonly accepted for Dip among the Grecians and we also translate Baptizo Dip none but an Enthusiast will object against the common acceptation of words This puts me in mind of a Discourse between Bishop Vsher and Mr. Hanserd Knowllys about the Propriety of the word Baptizo the Bishop said it signified to sprinkle as well as dip Mr. Knowllys said it signified only to dip there being other words in the Greek for sprinkling and pouring 'T is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprinkle are never taken or used for Dip or Baptize nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply taken for Washing by sprinkling or pouring Danvers on Baptism p. 206. To end this Controversy those who could produce the best and most Authors for their Sense should carry it the Bishop after some search found Two for his Opinion Mr. Knowllys brings Seventy for his Two namely the Septuagint and so the Controversy ended The Writings of the most Learned of the contrary Mind do confess that the Original Word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence Baptism is taken signifieth properly to dip Leigh's Critica Sacra saith The native signification of the Word is to dip into or plunge under Water as the Dyer dips his Cloth in his Fat 's The Book of Canons saith You shall dip c. So the Dutch translate the Word In those Days came John the Dipper Ende doc Jesus ghe Doope was quam hysterstont vanden Water and when Jesus was dipt he came out of the Water Calvin saith We see what Fashion the Ancients had to Administer Baptism for they plunged the whole Body into Water 2. The end of the Ordinance sheweth Baptism to be dipping which is to hold forth unto a Believer the Death Burial and Resurrection of Christ as the Apostle saith Rom. 6.4 We are buried with him in Baptism Although there be no manner of similitude and likeness between Christ's Death and Burial with sprinkling a little Water on the Face yet burying in the Water is as lively a Similitude and Likeness of Jesus Christ's Death as the breaking Bread and pouring out the Wine is at the Lord's Table So that they lose one great End of this Ordinance who Rantize instead of Baptize for no Man accounts him buried who hath only Earth cast on his Face but he who is in the Heart of the Earth and covered with the same 3. John the beloved Disciple gives this as the Reason why John the Baptist baptized in Enon John 3.23 because there was much Water there the place was commodious for that Ordinance Hence our blessed Saviour came from Galilee to Jordan From Galilee to Jordan where John baptized is about thirty or forty miles to be baptized of him there which if Sprinkling would have done there had been no need of much Water nor Rivers 4. That Baptism is Dipping appears from Scripture-Metaphors explaining it Luke 15.50 Our Lord's Sufferings are called a Baptism because his Pains were not only upon one part of his Body No such thing as Sprinkling or Rantizing used in the Apostles Days nor many Ages after Mede's Diatribe but his whole Soul and Body was baptized and plunged into Sorrows Thus one that is Baptized is plunged under Water to shew how Christ was Baptized and plunged into Sorrows for Man's sake Great Measures of the Spirit are also discovered by Persons being said to be Baptized with the Spirit Acts 1.5 for where the word Baptism is used whether it be joined with Suffering with the Spirit or with Water it always holds forth a great quantity either of Sufferings of the Spirit or Water 5. Hence in the 5th place The vast height of Waters which stood above the Church in the Red Sea like a high Wall is called 1 Cor. 10.2 3. A Baptism unto Moses in the Cloud and in the Sea because encompassed with it for the Ordinance of Baptism was not then in force but
was imputed to him for Righteousness not when Circumcised but Uncircumcised This being the scope of this Place a Man had need have a great deal of skill to prove Pedo-Baptism from it Object 6. Christ said Suffer little Children to come unto me c. I Answer Yet Christ may be said to baptize when his Servants do it by his Commission For what were those Children brought to Christ not to be Baptized for he Baptized none 't is enough for the Lord to command his Servants to do it These Children were brought to Christ probably to be touch'd by him to the healing some Diseases Consider here is not one word of Baptism in this Scripture Also the Greek word signifieth a Child capable of teaching for 't is the same word where 't is said Timothy knew from a Child the Holy Scriptures that is since he was a Boy not an Infant So Piscator maintains it Luke 18. and he put his Hands upon them and prayed Mat. 19.13 Not to Baptize them for we cannot imagine our Lord would act contrary to his own Commission which was to Baptize them who were first taught and did believe Again because Christ saith Of such is the Kingdom of Heaven Some infer they may be baptized having a right unto the greater much more to the lesser We say this is a non sequitur It does not follow Persons may by Election have a right to the Kingdom of Glory yet no right to Gospel-Ordinances because under no Obligation to it by any Precept or Promise and wanting those Qualifications which the Gospel requires By the same Argument Infants may be brought to the Eucharist or Table of the Lord because what fits them for the one fits them for the other Object 7. If the first Fruit be Holy the Lump is also Holy if the Root be Holy so are the Branches Hence some would infer a Derivative-Holiness from the Parent to the Children therefore to be baptized I Answer This Objection is raised from Rom. 11.16 The scope of the Apostle in this place is to shew That Abraham Father of the Faithful is the Root not as a Natural but Spiritual Father And if we boast our selves of being Branches of this Root we must have the Faith of our Father Abraham for the grafting in here does not consist in outward Ordinances but in saving Grace not in the Visible but Invisible Church by Faith Mark ☜ none can be called Father of the Faithful but Abraham only No particular Believer which is but a Branch of this Root can infer they are a Holy Root to their Posterity See Mr. Cary of Baptism because Abraham is called the Father of the Faithful for Abraham is a Spiritual Father but we are accounted Natural In this Chapter the whole Body of Believers are compared unto the Olive-tree each Believer to a Branch which partakes of the Root and Fatness of the Olive-Tree which Root and Fatness is Christ the grafting in is by Faith into the Invisible Church which was first among the Jews therfore called the Olive Tree out of Abraham the Root who is here said to bear them for Abraham stood in a double Capacity God was a God unto Abraham and his natural Seed in giving them a literal Canaan unto his Spiritual Seed a God in giving them a Spiritual Canaan one as a Natural Father to the Jews the other as a Spiritual Father to the Gentiles According to the former Capacity some are called Branches according to Nature but in the latter the Gentiles are called wild Olive-Trees by Nature yet grafted in by Faith this being the Scope He must be a Man of great Learning that will undertake to prove Infant-Baptism from this Scripture Must the Child be necessarily Holy and in Covenant because the Father is Must the Child be Baptized because the Father is Good this hath no Warrant from God's Word which is our Rule Object 8. Many godly learned Men are for Pedo or Infant-Baptism Many Learned Men are against Infant-Baptism the Donatists Novations Waldenses Albigenses Ancient Britains Christ and his Apostles Humanum est errare I Answer With Sir Walter Rawleigh from Vadianus we pass over many gross Errors by the Authority of great Men. Are there not many in the Roman Communion who are very Learned The Pharisees and Lawyers were Learned Men who rejected the Counsel of God against themselves in not being Baptized Luke 7.30 Say not as they once said Have any of the Rulers believed on him Godly Men are not to be imitated in their Errors but their Vertues Elias was a good Man yet called for Fire from Heaven Luke 9. We must not do so Luther was sound in Justification by Faith in Christ yet was not to be imitated in Consubstantiation c. Asa and Jehoshaphat were good Men yet both out in not removing the High Places 1 King 15.4 That which is called the Reformed Religion had better deserved that Name had they shut out that Relique of Antichrist Infant-Baptism Object 9. Infant-Baptism is no where forbidden I Answer Is it lawful because not forbidden It is therefore not lawful because the Scripture doth not command it Every Affirmative Command of Christ includes a Negative Tertullian Where-ever Christ commands the Baptizing Believers there is an implicit prohibition of all others not so qualified Nadab and Abihu had no prohibition from using strange Fire yet destroyed for not using that Fire upon the Altar which was commanded and using that which the Lord commanded not By this way of arguing we may bring in the Baptizing of Bells as the Book of Martyrs tells us of them that did it and an hundred more Ceremonies of Rome Object 10. Those the Apostles Baptized were converted from Paganism Heathenism whose Parents never believed in Christ as ours but were Heathens I Answer There is no more reason to baptize the Child of a Believer Christianity is not hereditary as the Son of a Freeman is free for Isaac had an Esau and Samuel Sons of Belial than the Child of an Unbeliever as such and there 's the same reason to baptize the Child of an Infidel if it believes as the Child of a Believer upon his or her personal Faith The worthiness or unworthiness of the Parent does not affect the Children so as to make them fitter or unfitter for Gospel-Ordinances if they bring forth Fruit meet for Repentance tho their Parents were Idolaters they are proper Subjects of Gospel-Ordinances and if the Parents are never so Holy unless the Children have personal actual Faith they are not to meddle with God's most holy Things Whereas you say they were Heathens the Apostles baptized we say they were Christians Believers Was the Lord Jesus an Heathen The Ennuch a Worshipper of the true God and Cornelius's Prayers and Alms came up before God for a Memorial but whatever they were before Faith Heathens or Infidels the Apostles baptized them not until they believed and became
a secret Design to decry the Holy Scriptures crying up the Power of Godliness in Word to undermine the Form of Godliness cry up Faith and Justification by Faith to lessen Repentance and a holy Life crying out against the Error of all Churches and under that pretence leave the true Church and the Communion of Saints until at last they have lost the Church in the Wilderness the ready way to lose themselves too if Grace prevent not which I desire may CHAP. VI. Contains the Vse 1. IF it be their Duty who believe to be Baptized then I infer those who are not capable of this Grace of Faith are under no Divine Obligation nor their Parents neither to Baptize them 't is only a piece of Will-worship which God never required Col. 2.23 If any reckon themselves obliged to Baptize or be Baptized from Mens Authority let such baptize in their Name of whom they have this Authority and not join the Name of Christ with humane Inventions Baptism of Infants was not practised for near 300 Years after Christ nor enjoined as necessary till 400 Years after Christ. Magdeburgh Hist Cent. 5. p. 835. Danvers on Baptim p. 105 106 107 108 109. Infant-Baptism was hardly heard of till about three hundred Years after Christ Augustine was the first that preached it necessary in his heat against Pelagius Bishop of Rome who denied Original Sin which Augustine supposed to be taken away in Baptism about the 5th Century it was confirmed and decreed by the Pope and his Council in the Milevetan Council a Province in Africa 2. Is Faith to precede Baptism Then how irregular do they act who baptize first before the Subject hath any Grace and know not whether ever they will Our Lord knew how he placed his words when he said Believe and be baptized and for Persons to act contrary reflects upon the Wisdom of Christ as though they knew it were better to Baptize first whatever the Lord said to the contrary 3. Is Faith to precede Baptism Then we infer those who are in this practice are very unjustly called Anabaptists Persons Baptized in Infancy are to be Baptized after they believe which is not to be esteemed Rebaptization but right Baptism as Peter Bruce the great Waldensian Martyr Rebaptizers We know but of one Baptism Ephes 4. and that is Believers having the Broad-Seal and Stamp of Divine Authority upon it how in derision are such called Catabaptists as if they were against Baptism because they plead for Christ's Institution against Mens Inventions 4. Is Faith to precede Baptism Then we infer they are greatly Heterodox who assert that Baptism works Regeneration by the very * Some call it Opus operatum Act altho we doubt not of the concurrence of the Holy Spirit to strengthen and comfort God's People in the Way of their Duty But to say the very Act works it is not allowable forasmuch as Regeneration is required before it and this Sacrament is a Sign and Signification of Regeneration therefore called by the Apostle the washing of Regeneration Tit. 3.5 Death to Sin and Sanctification is figured out in this Ordinance when Persons are buried with Christ in Baptism Rom. 6.4 Grotius saith in his Annotations upon Matth. 19. The Synod of Neocesarea decreed a Woman with Child might be Baptized because it reached not the Fruit of the Womb forasmuch as in Baptism each one 's free choice is shewed 5. Are Persons to believe before Baptism Then an actual personal Faith is to precede this Ordinance 't is not the Faith of the Church nor an imputative Faith of the Parents in Covenant nor the Faith of the Gossips or Sureties can be a sufficient Argument for any Minister to Baptize but a profession of their own Faith as Philip required of the Eunuch Act. 8.37 And whereas some assert Infants have Faith what they may have is not known by any Sign appears in them See Dr. Duveil on Acts 8. And for personal and actual Faith they have none which the Commission requires as prerequisite to Baptism And for any to assert Infants have Faith or any other inspired Habit may we not say with Dr. Taylor such are constrained to answer this without Revelation against Reason common Sense and all the Experience in the World no greater Advantage can be desired against such a Position 6. Is Faith to be professed before we are Baptized Then we infer those that have suffered in defence of this Doctrine had a good Foundation for what they did The Waldensian Christians suffered Imprisonment Danvers on Baptism p. 113 114. confiscation of Goods and some Death Many in Germany Holland Flanders Vienna Mentz the Palatinate for their opposing Pedo-Baptism and asserting Believers II. Let all Believers be exhorted to obey Christ who yet lie short of their Duty the King or Subject Pastor or People Learned or Illiterate for the King of Kings hath done it the great Shepheard of the Sheep and he who is only wise If any Object I was Baptized in my Infancy I Answer As one saith of Marriage It 's not the Bed that maketh Marriage for then Fornication is Marriage but it 's a lawful Consent by Covenant So I say of Baptism It 's not a little Water sprinkled upon the Face makes Baptism but also Consent and Subjection to Christ's Command When thou wast an Infant Mr. Baxter saith Entring Covenant with God is the essential point of Baptism without it it is not Baptism Children cannot Covenant Sureties neither by the Law of God nor Nature ought not Parents by the Canon Law must not thou gavest no Consent but rather Dissent by crying when the Water was scatter'd upon thy Face thou hadst no Faith no Love no active Obedience thy Judgment not informed thy Will and Affections not inclined but wholly passive in the thing Dr. Barlow saith In the Primitive Times Persons were first Catecumini then Illuminati or Baptizati If Matter and Form be wanting the Essence of the Oâ—â—inance is 〈…〉 like a Stock or Stone so that thou art not yet Baptized because there wanted then the very Essence of the Ordinance which is right Matter and Form as for Matter an ignorant Infant was the Subject in the room of an understanding Believer For the Form Sprinkling instead of Dipping so that thy Infant-Baptism is a meer non entity and nothing The Church of the Rome confesseth she changed Dipping into Sprinkling Cyprian is the first who pleads for Baptizing the Sick by Sprinkling and for Sprinkling new Converts in the Prison-House Danvers p. 204 205 206. Magd. Cent. 3. C. 6. p. 126. By degrees they brought it in for Sick Children then for all Children Rome's first and great Argument Novatians and Donatists against Infant-Baptism by which Infant-Baptism was brought in was their imagining it took away Original-Sin Upon which they made this Canon in the Milevetan Council It is our Will Too many are very tenacious of this
Argument now That all who affirm young Children have Everlasting Life which are not Baptized to the taking away of Original Sin shall be Anathemized So in the Fifth Council at Carthage Fifth Council of Carthage in the Year 416. We will That whosoever denieth that little Children by Baptism are not freed from Perdition and eternally saved that they be accursed This was first confirmed by Pope Innocentius and Augustine with Seventy Bishops Had the Pope and Council decreed that the Imputation of Christ's Righteousness unto Children took away Original Sin in the room of their Infant-Baptism it had been much sounder Doctrine MOTIVES First Sincere Obedience to the Precepts gives you a right to the Promises annexed which is Remission of Sin the Gift of the Holy Ghost and Divine Presence for ever 2dly This is Janus Sacramentorum say the Ancients By this Gate you enter into the Enjoyment of all Church-Priviledges which are very great and many Hence Holy David preferr'd one Day in God's Courts more than a thousand in an ungodly King's Palace The Communion of Saints is a blessed Thing but you cannot have this orderly Faith the Foundation-Principle of Salvation but Baptism the Foundation-Principle of Church-Constitution without first being Baptized the three thousand converted Jews were Baptized before added to the Church And in breaking Bread Christ himself was Baptized before he preached and broke Bread with his Disciples 3dly Sincere Acts of Obedience increase Peace in the Soul like a River yea One Act of sincere Obedience is more to God than if we could give him many Worlds Psal 50.8 14. the Peace of God which passeth all Vnderstanding We have heard of some which have died uncomfortably for not obeying Christ in this Ordinance according to their Light Finally By this Act you will obey a most glorious Precept follow a most glorious Precedent have a right to most glorious Promises enter into a most glorious Communion and to conclude you will put in practice an Ordinance which will be a Pledg unto you of Sins Remission your free Justification and your Soul's Salvation a Reward more than enough for our poor Obedience CHAP. VII Contains plain Scriptures for Believers-Baptism which satisfieth the Conscience better than far-fetch'd Consequences MAtth. 3.13 Then cometh Jesus to John to be Baptized Vers 15. And Jesus said Suffer it to be so now for thus it becometh us to fulfil all Righteousness Vers 16. And Jesus when he was Baptized went up straightway out of the Water Acts 2.38 Repent and be Baptized every one of you in the Name of Jesus Christ Acts 8.12 They were Baptized both Men and Women Acts 8.36 And the Eunuch said See here is Water what doth hinder me to be Baptized Vers 37. And Philip said If thou believest with all thine Heart thou mayest Acts 10.47 Can any forbid Water that these should not be Baptized which have received the Holy Ghost as well as we Vers 48. And he commanded them to be Baptized in the Name of the Lord Jesus Acts 22.16 And now why tarriest thou Arise and be Baptized and wash away thy Sins Acts 9.18 And he arose and was Baptized Mat. 28.19 Go teach all Nations Baptizing them in the Name of the Father Son and Holy Ghost Acts 2.41 Then they that gladly received his Word were Baptized Mark 16.16 He that believeth and is Baptized shall be saved Mat. 21.25 The Baptism of John whence was it from Heaven or of Men If we say From Heaven he will say unto us Why did ye not believe him Luke 20.6 But if we say of Men all the People will stone us Acts 18.8 And Crispus the chief Ruler of the Synagogue believed on the Lord with all his House and many of the Corinthians hearing believed and were Baptized Rom. 6.4 We are buried with him by Baptism Luke 7.29 The Publicans justified God being Baptized Vers 30. But the Pharisees and Lawyers rejected the Counsel of God against themselves not being Baptized John 4.1 Jesus made and baptized more Disciples than John Gal. 3.27 As many as have been Baptized into Christ have put on Christ Eph. 4.5 One Lord one Faith one Baptism 1 Pet. 3.21 The like Figure whereunto Baptism doth save us Acts 16.33 And he took them the same Hour of the Night and washed their Stripes and was Baptized he and all his straightway Vers 34. He believing in God with all his House John 3.23 John was Baptizing in Enon near Salim because there was much Water there Heb. 6.1 2. Of the Doctrine of Baptisms called God's Oracle a Principle of the Doctrine of Christ and a Foundation-Principle Heb. 5.14 John 3.22 After these things came Jesus and his Disciples into the Land of Judea and there he tarried and Baptized Luke 3.21 Jesus being Baptized the Heavens were opened Vers 23. Jesus himself being about thirty Years of Age. 1 Cor. 12.13 By one Spirit are we all Baptized into one Body CHAP. VIII Contains an Account of the People of God called Anabaptists their great Sufferings for maintaining Believers-Baptism in opposition unto Infant-Baptism IN the 4th Lateran Council Canons were made to banish the Anabaptists for Hereticks Theodosius and Honorius made and published the following Edict in the Year 413. viz. That the Person rebaptized as well as the Administrator should be punished with Death One Albanus a zealous Minister was put to death with others upon the said Edict At Zurick it was decreed If any presumed to Baptize any that were Baptized in Infancy they should be drowned And that at Vienna many for Baptizing such were so tied together in Chains that they drew the other after him in the River At Roplesteim the Lords of that Place decreed That such should be burned with an hot Iron and bear the base Brand of those Lords in whose Lands they had offended And that through Germany Alsatia and Sweeden many hundreds of this Sect who as they word it defiled their first Baptism with a Second were the third time Baptized in their own Blood Dr. Featly out of Gassius pag. 68 182. Heribertus Lisonius and Stephanus with eleven more Christians were burnt at Orleans in France for opposing Childrens Baptism At Goslar in the Time of Henry the Third several were put to Death for opposing Infant-Baptism Gerardus burnt for opposing the Romish Church in this Point By the Decree of Alfonsus five Men and three Women were burnt at Troys in Campagn Anno 1200. Nineteen Persons condemned and burnt in the Bishoprick of Tholouse Four Monks which were converted from the Romish Religion were by Pope John the 22d burnt for opposing Infant-Baptism At Cremor in Austria many of the Waldenses were burnt for opposing Pedobaptism A pious Woman in Flanders named Peronne was burnt in the profession of this Faith with many more The first Edict of Zurick 1525. five Years after Zwinglius began the Reformation after their own departure from Rome In Edw. 4. and Hen. 8. many of those burnt under
the Parties Reputation but their Principle also And one thing which caused this People called Anabaptists to be misrepresented was their Community of Goods which they alway had at Munster which was no other than the old Waldenses did and their Disciples do to this day in Poland Hungary Transylvania and many parts of Germany living in Colledges casting all into one Common Stock done by them both from Conveniency and having respect unto the Example of the Apostles and Primitive Christians as it is written in Acts 4.32 34 35. And though we do not believe Christians are now under that Obligation yet I cannot have a hard thought of any that should so do acting from the same Primitive Spirit And it would be very unchristian to conclude that such allow a Community of Women because they had their Stock and Goods in common as I fear some have uncharitably asserted from this innocent Apostolical Primitive Practice To conclude Suppose it should be granted there were some foolish Virgins in Germany under this Denomination of Anabaptists it is no more than what Christ hath told us will be Have not the Churches in all Ages had their Achan's Corah's Dathan's Abiram's their Diotrephaes But is it good Logick to say Judas had a Devil therefore all the Apostles had Devils Hath there not been always some bad in the most pure Churches of Christ For any to say there are no good Men nor good Principles in the Communion of the Church of England because some of that Communion are Executed almost every Sessions as they confess themselves to be at Tiburn this would be unjust and uncharitable And it argueth weakness for any to run upon Extreams because of others Errors As some of the Ministers in Holland the Followers of Meno Symonis and Theodoricus upon the Munster Report have refused the bearing Arms Offensive or Defensive or taking any Oaths or bearing any Rule Office or Government in the Common-Wealth lest they should seem to abet such Principles It is good to keep the golden Mean between both Extreams Now let us all labour to put on Charity the Bond of Perfection think no Evil nor speak Evil of no Man Judg not that ye be not judged Why dost thou judg thy Brother or set at naught thy Brother We shall all stand before the Judgment-Seat of Christ Let that great Instance of Despair in John Child never be forgotten that which lay with the most weight upon his Conscience before he hang'd himself was the Sin for his Writing and Speaking against this very People as may be seen in that Book of his Despair And those Scriptures were of great weight upon his Soul He that offends one of these little Ones which believe in me it were better a Mill-stone were hanged about his Neck and he cast into the midst of the Sea O said he I have touched the Apple of God's Eye and says he this deserves a tearing in pieces to sit and speak against thy Brother and slander thy own Mother's Son Psal 50. Let all the People of God have such Thoughts speak such Words use such Carriages one toward another and one of another as we may have no occasion to repent of when every secret Thing shall be brought into Judgment CHAP. XI Containing a brief but sufficient Answer to John Wall 's Book called Baptism Anatomized that he may never more boast as formerly that none have answered him I Query 1. Whether this Man doth not act against the Light of Conscience Experience and Holy Scripture when he asserts indefinitely The Infants of Believers have by the free Gift of God in the Covenant of Grace a right to Remission of Sins and so a right to Baptism Come and stand before the Bar of God's Word and make answer Had Cain Ishmael Esau Absolom Samuel's Sons of Belial all Children of Believers a right to Remission of Sins Query 2. Whether there is not good ground given unto Persons to believe in reading a great part of this Book from pag. 25 to 41 168. that he is of Origen's Opinion The whole World may be saved at last and then why not the Devils too For saith he pag. 168. if all Infants sinned in Adam 's Loins when Adam was restored they were restored in his Loins and when born they were born in a Gospel-Covenant In Pag. 26. God freely forgave Adam and his Posterity in him their Sin Now we know the whole World is Adam 's Children then the whole World is in the Covenant of Grace and so the whole must be baptized and if in the Covenant of Grace for any thing I see the whole World may be saved Abundance of these Assertions he hath in his Book But behold it is a Babel a Book of Confusion for though he tells us when the Parents believe pag. 27 28. their Baptism is a sign of the Remission of Sin to their Infants as to themselves and that their Infants are in the Covenant of Grace with them it being made to Adam and his Posterity Yet Cain Ishmael Esau he asserts were cast out of this Covenant of Grace when grown up and have no Remission of Sins What have Believers Infants Remission sealed unto them yet no Remission Will Men tell a Lie in the Name of the Lord to tell us that Baptism is a sign of Remission of Sin and yet to tell us this very Person may be damned Are not these Self-contradictions and holy Scripture-contradictions which saith Whom God justifieth and pardoneth them he glorifieth Rom. 8.30 In my Book this is more fully answered pag. 29. Query 3. Whether his Language favours not more of Ashdod than Canaan and whether it be not full of hard Speeches against those which John Child paid dearly for and of whom Christ saith It were better a Mill-stone were tied about his Neck and he cast into the midst of the Sea For in his Preface he accounts the Ministers of Christ Ministers of Satan transform'd to deceive the Souls of the Simple And in pag. 3. falsly saith if not maliciously The Anabaptists deny Infants to be redeemed with Christ's Blood p. 31. And p. 55. he saith The Anabaptists hold Christ hath no Lambs in his Fold but all Sheep because we will not own Pedobaptism And pag. 65. What a wicked Principle are those Men of that deny Infants the sign of Remission of Sins and that we make an Idol of Baptism is his Assertion And because we assert Christ was baptized about thirty Years of Age as our Example Behold saith he what windings and turnings by any cover of vain deceit Men lie in wait to deceive by turning away from the Truth and turning unto Fables And further saith pag. 10. We hypocritically plead for that we practise not Whether this Man's Discourse favours as being under the Power of a divine or diabolical Spirit is left to the Godly to judg and whether any heed ought to be taken of such a Person 's Writing In pag. 139. he asserts We damn
for Men go down into the Sea So accordingly it was practised in the Apostles Time they went down into the Water which if it had not been to be dipp'd in it they need to have gone only unto it therefore how vain is that he asserts John baptized standing at the brink of the River Jordan pag. 8. This is to contradict the Word of God which saith plainly Philip and the Eunuch went both down into the Water not to the brink of it and came up out of the Water In pag. 4 5. his great Ordnance by which he thinks to do the most Execution is from 1 Cor. 10.1 2. where it is said All our Fathers were baptized unto Moses in the Cloud and in the Sea Answer 1. Consider it is said the Fathers not the Children were baptized 2. If you will have it the Children also then you must include there Beasts and Cattel for the Cloud poured Water upon them all 3. Where-ever the word Baptism is used whether it be applied to the Spirit to Sufferings or to Water it always sheweth some large measure of all So here they were baptized in the Cloud and in the Sea not properly baptized for that Ordinance was not in use then but the scope of that place is the Apostle thought fit to borrow that word Baptize for to show God's gracious protection of them in the Red-Sea as in the Wilderness he fed them with Manna from Heaven and gave them Water out of a Rock So he left them not in the Red-Sea but encompassed them about in safety by his Divine Providence with Water on each side of them and the Cloud over them as Persons are encompassed with that Element when baptized Again for the true understanding of the Word we must have recourse to the common Acceptation of it and not imagine the Spirit of God doth contradict the common Acceptation of Words among Men. When the Prophets wrote by Inspiration and the Apostles they always used such words as were vulgar and commonly accepted amongst Men so that the common acceptation of the Hebrew word Tabal among the Hebrews and Baptizo among the Greeks always signifying to dip there being other words to signify sprinkle or pour How then can pouring Rain from the Cloud be called Baptism as John Wall would needs have it though he beg for it because it can never be proved see my Book pag. 16 17. And is he not full of audacity or boldness to tell the World in pag. 8. That there is not one word that any by John or Philip were dipped when the very word properly signifieth dipping Hence the Dutch call John the Dooper And our Translators might as well have rendred baptize dip in all the places where it is as to render Judas sopt dipp'd and Christ's Vesture dipp'd in Blood being all from the same Original Word And whereas he tells the World pag. 16 17. Though the Scripture say they baptized in Aenon because there was much Water He saith It would not be enough to dip half the Body in 1. I suppose he never was there to see it but speaks by an implicit Faith 2. Common sense directs us to believe there was need of much Water to the due performance of that Ordinance or else the Holy Spirit would not have mentioned it as commodious for that Work because much Water there a little Water will sprinkle hundreds but much Water is necessary unto the due performance of this Ordinance of Baptism because it must be so done as to figure out the Death Burial and Resurrection of Christ Now I would fain know how sprinkling or pouring Water upon the Face doth figure out Christ's Death Burial and Resurrection Rom. 6.1 2 4. In pag. 9. how disingenuously doth he deal with Coloss 2.12 We are buried with Christ in Baptism To follow their natural Fancy saith he the Person buried is wholly passive and must be taken in Arms laid upon the Water then Water cast upon him till covered as Earth is upon the Dead Answer This way of discourse is a kind of trifling with God's Word You are to know Similitudes do not run upon all four as we say but respect must alway be had to the chief intent and design of a Metaphor which in this Text is to hold forth the Death Burial and Resurrection of Christ for our Justification and also holds forth our Death to Sin and Resurrection to a new Life This being the prime scope of the Apostle his way of discourse is nothing but to evade the strength of the Argument Whereas in pag. 10. he saith The Person baptizeth part of himself because he goeth into the Water We answer That is false because he doth not lay himself down in the Water but that is done by the Administrator he lays him along as one buried under the Water his whole Body not the upper part only to figure out Christ's lying in the Grave for as the Persons stands upright in the Water that is not Baptism but when laid along under the Water by the Administrator using the words of Institution I baptize thee in the Name of the Father Son and Holy Ghost this is Baptism In pag. 14. he saith The Person is not baptized but his Cloaths Those things are not becoming Modesty to discourse of Let that vain Man know we do not baptize the Cloaths in the Name of the Blessed Trinity but the Person and should we baptize otherwise I fear this poor Man would be the first would reproach the Interest of Christ upon that account Whereas he chargeth B. K. pag. 80. with the whole Assembly of Baptized Believers that they were forced to try their Wits for want of those literal words Remember you keep holy the First Day Answ Our Arguments for observing the First Day do greatly satisfy our Consciences being grounded upon the Word of God Also our Arguments against Pedobaptism and for Believers Baptism also being proved from the same Divine Revelation But alas how are Men put at their Wits end to find Arguments for Pedobaptism or else they would never prefer a dark Consequence before a plain Command which is beneath the Reason of a Man nor run to the Law to prove a Gospel-Ordinance and reject God's Institution and set up Man's Invention Could he say as much for Pedobaptism as we can for the Lord's Day the Controversy would not have held so long Could he give us such Examples of Infant-Baptism as we can for our religious observing that Day we shall give him thanks And whereas in pag. 104. he quarrels because we do not Baptize always upon the First Day We do not judg we are confin'd to that Day The Lord's Supper Christ himself did institute it and practise it with his Apostles on another Day than the First Day of the Week Although we do grant it is very commendable to do such Work on such Days when retired from our Labour yet we do not think we are confin'd to that Day for
in the late Persecution the Churches of Christ some of them did find it very convenient to break Bread upon a Week-Day yet we alway think it best on the First when it may be And as for Baptism we do not find the Apostles tarried for the Revolution of the First Day but as occasion offered they did it upon any Day Page 69. he insists upon the order of words Mat. 3. I baptize to Repentance See this answered in my Book p. 54 55 56. That is a false Argument he so largely insisted on pag. 44. If Persons have a right to Remission of Sin they have a right to the Sign Baptism This Argument I have handled in p. 36. Infants are not called Disciples as he supposeth pag. 43. from Acts 15.10 and upon his Request we will shew him a Command and Example for Womens communicating at the Lord's Table p. 42 43. For answer to pag. 21. where it 's asserted That many of the 3000 whom the Apostles batized in Acts 2.39 were Children seing the Pardon of Sin was by the Apostle Peter applied to their Children O horrible perverter of the Word of God! these Children whom he speaks of were no more as yet baptized than the Gentiles which were afar off uncalled 2. Suppose some of their Children were baptized it must be believing Children not Infants my Child is my Child though thirty or forty Years old for you cannot think the Apostle would go beyond his Commission to baptize an ignorant Infant in the room of an understanding Believer O how sophistically doth this Man reason see pag. 29 30 31. of this Book Lastly I refer you to Mr. Cary's Solemn Call which clears up the Covenant made with Israel at Mount Sinai Exod. 19.20 and that in the Land of Moab Deut. 29. as also the Covenant of Circumcision made with Abraham Gen. 17. are plainly proved to be three several Editions of the Covenant of Works Though Mr. Wall will have it to be a Covenant of Grace in Christ And though he spends many Leaves of his Book about it 't is as far from being proved as Believers-Baptism is a Sign to the Infant of the Remission of Sins and being in the Covenant of Grace which yet is confest a few Years after he is neither in the Covenant of Grace nor yet one Sin pardoned These are some of this poor Man's Self-contradictions is he not Felo de se a Self-destroyer Whereas he saith pag. 117. Mr. Ainsworth's Book called A Censure upon a Dialogue of the Anabaptists was never answered That in Abraham 's Seed all Nations should be blessed This Grace Abraham 's Infant-Seed had this Grace Christ gave to little Children See your self and Mr. Ainsworth both answered in pag. 37 38. and p. 34 35. CHAP. XII A brief Answer to a part of Mr. Daniel Williams's Catechism in his Book of the Vanity of Childhood and Youth IN pag. 131. he propounds these Questions What if a Child will not agree but refuse to agree to the Covenant to which his Infant-Baptism engaged him Himself makes this astonishing Answer 1. It 's a rejecting Christ our Saviour and a renouncing the Blessings of the Gospel 2. It 's the Damning Sin 3. It 's the Heart of all Sin 4. It 's Rebellion continued against my Maker 5. It 's Ingratitude and Perjury to my Redeemer 6. It 's gross Injustice to my Parents 7. It 's an Affront to all the Godly 8. It 's self-killing Cruelty to my own Soul Here are hard and dreadful Words to make up the defect of weak Arguments for â—hen some Persons want Arguments 〈…〉 to perswade into an Error they do use some terrible Words and Ways to fright People thereinto Pray Sir shew your Hearers where you have Divine Authority for your Assertions or else there is no ground to be concerned at all about it though laid down in a formidable way Though I know 't is the Duty of Parents to pray for their Children give them moderate Correction good Education and good Examples yet God never made it the Duty of any Parent to dedicate their Child in Baptism nor the Duty of any Child to Engage and Covenant with God in their Infant-State being altogether uncapable therefore the not heeding it cannot be any Sin much less a damning Sin and if so be Persons do then ingage against the Custom of this World as you say they do then they must engage against Infant-Baptism being a worldly Custom I shall speak briefly to all these Particulars 1. Not to agree or to refuse to agree to the Covenant made in Infant-Baptism is no Sin because Where there is no Law saith the Apostle John there is no Transgression Now if this Gentleman can shew us any Law of God for Parents to dedicatâ— their Children in Baptism or Children to covenant with God in Baptism I will give him the Cause but if this cannot be done I think he can do no less than make a publick Recantation of his Assertions to undeceive those whom he in ignorant Zeal may have deceived 2. It 's no Rebellion against our Maker because Rebellion is interpreted in the holy Writ to be a wilful breach of God's Law and Command as you may see in Numb 20.24 Ye rebelled against my Word Chap. 27.14 Ye rebelled against the Command of the Lord so Deut. 1.26 Now then let this never be more called Rebellion except it can be proved to be against the Command of the Lord. 3. It can be no Ingratitude nor Perjury to my Redeemer 1. No Ingratitude because to own a thing he never appointed and is the ready way to thrust out his own Appointment will never be accounted by Christ Ingratitude 2. Neither can it be Perjury Mr. Pool on 1 Tim. 1. saith Perjury is a false Swearing or swearing to an untrue thing Now I suppose this is not Mr. Williams's meaning by Perjury for the Propositions were true if any which were promised in Infant-Baptism But I suppose he means the Covenant the Child made in Baptism against being governed by Satan and the Flesh taking up this World's Goods as my Portion and against the Customs of the Men of the World as my Guide when grown up and found walking in the Ways of the Devil the Flesh and the World contrary to God's Command and his own Vow This I supose he calls Perjury to the Redeemer But let it be considered a Man must first make a Vow or take an Oath before he can be said to break it and be perjur'd Now if the Child never made any Vow or Covenant in Baptism it being impossible how then can he be said to break Covenant and be guilty of Perjury to his Redeemer 4. It cannot be Injustice much less gross Injustice to my Parents because what is accounted Injustice to my Parents the Word of God makes it appear to be so some-where or other but the Word of God doth not any where call that Child an unjust Child that doth not own its dedicating
before he examined them of Repentance and Faith in the Messiah to come 5. To Baptize unto Repentance the sense can be nothing else than my Baptism being the Baptism of Repentance I Baptize them for my Baptism is the Baptism of Repentance I must see something of that else I have no Commission to Baptize 6. Penitent Souls may well be said to be Baptized unto Repentance Should I say Sir Walter Rawleigh was beheaded in Palace-Yard and made an excellent Speech none would understand that he spoke after he was dead because Beheaded is first and Speech after c. So tho John say I baptized to Repentance it could not be he baptized first because he required Repentance and Faith according to Christ's Commission as necessary to Baptism because 't is an every day's Work after his Baptism to amend and reform However John's words may be placed the scope of the Place sheweth they must repent before they were baptized because when the Pharisees and Sadduces came to his Baptism that is to be baptized said he O Generation of Vipers bring forth first Fruits meet for Repentance or unto or according to the nature of true Repentance and then I will baptize you and not without it Object 21. Water-Baptism is John's Baptism Paul was not sent to Baptize We have the Substance we need not the Shadow we are baptized with the Spirit we need not that of Water I Answer Cornelius and his Houshold were baptized with the Holy Ghost to that degree as they spake with Tongues Acts 10. yet thought it not beneath them to submit to Christ's blessed Ordinance of Water-Baptism I know not but this Scripture may be an everlasting Testimony against some which pretend to the Spirit who have it in that degree as now Cornelius and his Houshold Where the Spirit is Acts 10.44 to 48. there is Obedience to the Command I marvel any who pretend to great degrees of the Spirit should call God's Ordinances Shadows and Shells Is it a Command of Christ and a Shadow did Christ ever call it so Thou may'st as well say all other Ordinances are Shadows as Prayer Preaching c. And where wilt thou run is it a Command hath it a Divine Stamp if so dispute not Christ's Authority Are you wiser than he who subjected himself to it or can you think you have more of the Spirit than him who had it without measure and yet was was baptized in Water Whereas it is Objected Christ sent not * Bullinger in his House-book saith of 1 Cor. 1.17 'T is not slightly to be understood as if Paul was not sent to baptize at all but that Teaching should go before Baptism for the Lord commanded both Teaching and Administring Sacraments Paul to Baptize but to Preach Paul did baptize several either he did it by Commission or Presumption surely not by the latter therefore the former His meaning is that Baptism was not his first and principal Work he was sent to preach and Baptism fell in as a part of his Preaching-Office None are fit for Gospel-Ordinances until they have the Spirit of God Doth Cornelius and his House submit to Water-Baptism after Baptized eminently with the Spirit then that can be no Argument we are Baptized with the Spirit and need no Water This is cleared by our Lord's Word who said I am not sent but to the lost Sheep of the House of Israel not but he came also to be a Light to the Gentiles he was first to preach to them hence called the Minister of the Circumcision And whereas Water-Baptism is called John's Baptism I query the Baptism of John Was it from Heaven or of Men If from Heaven as it was for God sent him to Baptize then let all keep silent I know no difference between John's Baptism and that Christ gave his Apostles but that the former Baptized in the Name of Christ to come the latter in his Name being come Whereas some urge John said He must decrease Christ increase This hath no reference to the ceasing of Gospel-Ordinances but unto the Splendor and Glory of Christ in the World above what John's was in Holiness and Miracles for John did no Miracle John 10.41 Object 22. There are no fit Administrators therefore for the present Sacraments and Church-Ordinances cease I Answer When Christ gave Commission to Preach he gave Power in the same to Baptize Mat. 28. How comes this to pass that those very Persons which thus object do Preach which requires as great Ability and Sanctity to the due performance of the one as of the other I know some object that Commission Mat. 28. lasted no longer than to the end of that Age. To which I Answer Then Preaching ended too Christ commands his Disciples to teach all Nations all things which he commanded them Now Christ's Commands were Holiness Repentance and Faith was this to be no longer than to the end of that Age was Christ's Promise of his Presence but to the end of that Age this would be uncomfortable Doctrine The Promise is I will be with you to the end of the World the Learned know it 's the same original Word as in Matth. 13.39 40. where it is said The Harvest is the end of the World As the Tares are gathered together and burnt in the Fire so shall it be in the end of the World All conclude I think or ought that this hath respect to the final end of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this being the same word in Mat. 28. We conclude teaching the Gospel baptizing them which are taught and the gracious Presence of Christ If Baptism ended in the Apostles Age then preaching of Repentance Faith and Holiness ceased also because all in the same Commission Yea the promise of Christ's Presence must cease also in the end of that Age a more uncomfortable Doctrine cannot be is to remain in his Church till the World's end that is till the final end of all things Moreover Paul asserts Ephes 3.21 that Christ will have a Church and glory in the Churches throughout all Ages World without end From whence I argue if God have a Church in all Ages he must have Ordinances there because no Church of Christ can be constituted without them If there be Ordinances in the Church in all Ages there must be some to administer them or else they would be insignificant But that he hath fit Administrators in the Church and will have Paul asserts in Ephes 4.12 13. He gave some Apostles some Prophets some Evangelists some Pastors and Teachers For what end for the perfecting of the Saints for the Work of the Ministry for the edifying the Body of Christ How long till we all come to the Vnity of the Faith and of the Knowledg of the Son of God unto a perfect Man unto the measure of the Fulness of Christ Let Men take heed how they put a slight upon the Ordinances of God in crying up the Spirit with