given him at his Resurrection and Ascension into Heaven And having declared himself Supream Lord and Law-giver He 2. Delegates a Power to his Disciples Go ye therefore and teach all Nations baptizing them the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples that must be by preaching the Gospel to them instructing them in the Principles of the Christian Faith teaching them to observe all things whatsoever I have commanded you and lo I am with you alway to the end of the World that 's the Promise These are the words of the great Commission which contains part of the last Will and Testament of the ever blessed Jesus the glorious Testator of the New Covenant wherein Baptism is found and expresly given forth and with as great Authority and in as solemn a manner as ever was any Precept or Ordinance that we read of in all the Book of God. Object But 't is not said baptize them in Water it may therefore intend the Baptism of the Holy Spirit Answ To which we answer As 't is not said baptize them with Water so 't is not said baptize them with the Holy Spirit They were commanded to baptize that 's evident and that it was Water our Saviour did require them to baptize with and not the Spirit we prove First Because the Baptism of the Holy Spirit was never by our Saviour or his Apostles commanded it was never injoyn'd as a Precept or Duty to be done but was always mentioned as a Promise He shall baptize you with the Holy Ghost and with Fire And again Ye shall be baptized with the Holy Ghost not many days hence It argues great Weakness or else Wilfulness that Men should see no better how to distinguish between a Baptism that was commanded as a Duty to be done and a Baptism promised which was never injoyned as a Duty Secondly It cannot mean the Baptism of the Holy Ghost because the Disciples of Christ nor no Man under Heaven had ever any such Power delegated or given to them as to baptize with the Holy Ghost 't is strange Persons should be so blind and bold to think much less to assert that meer Men can give the Holy Spirit or administer that Baptism as if the Holy Ghost was at the disposal of the Will of Man or that Men know whom to give it to which indeed only lies hid in the Breast of God himself who bestows it to whom and in what manner he pleaseth And therefore Thirdly We do affirm from the Authority of God's Word that to baptize with the Holy Spirit is the peculiar Prerogative Royal of Jesus Christ and that he did never impower any Disciple of his to give it He shall baptize you with the Holy Spirit The Father by him and he immediately by himself in his own Person distributes or gives forth of the Spirit according to the good Pleasure of his Will without imparting with this Sovereign Prerogative or peculiar Power to any other Now since Christ's Disciples could not baptize with the Spirit and yet are commanded to baptize it follows clearly it must be Water Object Doth not the Apostle shew that Men had Power to give the Spirit what else is the meaning of these words he therefore that ministreth to you the Spirit it appears that Persons who preached ministred the Spirit Answ By the Spirit is meant the Gospel or Word of Christ as the Law is called the Letter so is the New Testament called the Ministration of the Spirit 2 Cor. 3. 6. The words that I speak unto you saith Christ are Spirit c. Doth God as if the Apostle should say concur with our Ministry and give the Spirit to those who hear it and help us to work Miracles to confirm it And is this done by our preaching the Law or by the hearing of Faith that is the Word of Faith viz. the Gospel see vers 2. or by preaching the Word of Christ Fourthly The Baptism in the Commission cannot intend that of the Holy Ghost because the Spirit 's Baptism signifies the miraculous Effusion or extraordinary Gifts thereof and not the saving Influences Graces and Operations of it which but a few and those too in the Primitive Time did partake of but the Baptism in the Commission is injoyned on all that are made Disciples in all Nations and in every Age even to the end of the World. Fifthly It must be Water-Baptism because our Saviour joyneth it with Repentance and Believing Now all along in order of Practice these two went together both before this time and also afterwards You may be sure had it been any other Baptism it would never have been thus joyned together in order of words with that Baptism that was so united in order of Practice with Repentance and Faith without the least intimation of any thing by our Saviour to the contrary Sixthly Because 't is a Baptism that is to be administred in the Name of the Father of the Son and Holy Spirit how can any with the least shadow of Reason suppose it should be meant of the Baptism of the Holy Spirit sith it is to be administred in the Name of the Holy Spirit Were any ever baptized with the Holy Spirit in the Name of the Father Son and Holy Ghost The Spirit was that with which they were baptized and therefore not baptized in the Name of the Spirit Seventhly The only way further to remove this Objection is to observe what the practice of the Disciples was after the Ascension of Christ in the execution of this great Commission What was it they baptized with See Acts 8. 36. And they came to a certain Water and the Eunuch said See here is Water Vers. 28. They went both down into the Water and Philip baptized him Acts 10. 47 48. Can any Man forbid Water that these should not be baptized And he commanded them to be baptized in the Name of the Lord Jesus That Baptism which in the Commission the Lord Jesus commanded his Disciples to baptise with was the Baptism which they after his Ascension did baptize with and that it was Water the Scriptures we have now cited do evidently shew certainly the Apostles well understood what Baptism it was their blessed Master did command them to administer Eighthly Besides were it not the Baptism of Water which was given to them in the Commission Matth. 28. 19 20. They did that in his Name i. e. by his Authority which they had no Authority to do for other Commissions they had not this being the only place where Water-baptism is mentioned as being instituted and given in Commission to them to administer and to all other Disciples and Ministers of Christ to the end of the World. Now Secondly that this Holy Ordinance of Baptism doth continue to the end of the World is evident First Because whatsoever is given forth by Jesus Christ is given forth by him as he is King and Mediator of the New Covenant and as part of his
last Will and Testament and his last Will and Testament I hope all will grant stands in full force and virtue and every Part and Branch of it unalterable to the end of the World Though it be a Man's Covenant or Testament yet if it be confirmed no Man disannulleth or addeth thereto How much more dangerous then is it for any to disannul alter add to or diminish from the last Will and Testament of the Lord Jesus the Son of God who received Commandment from the Father what he should say and speak And was faithful to him that appointed him as a Son over his own House Secondly The Arguments that Men bring against the continuation of Baptism tend to root out all other Ordinances of the Lord Jesus as well as this Why may they not deny Preaching to continue as well as Baptizing since Teaching is commanded by no other Authority than this Are they not both expresly given forth and joined together by our Saviour in this his last and great Commission May I not argue thus If Teaching continues to the end of the World Baptism continues But Teaching none denies to continue Ergo Baptism continues Do but observe the conjunction between Teaching and Baptizing in the Commission Go teach all Nations baptizing them and again teaching them c. Baptism is fenc'd in on both sides 't is secured one would think as our Lord Jesus has placed it from all Force and Violence whatsoever and that such must be impudently bold as dare attempt to raze it out or seek to disannul it and make it of none effect Thirdly The Promise that is subjoined in express words in the Commission clearly proves the continuation of this Ordinance And lo I am with you always to the end of the World not to the end of that Age only as some affirm See our late Annotators on these words I am and I will be with you and those who succeed you in the Work of the Ministry being called of me thereunto I will be with you protecting you in that Ordinance and blessing you and all other my faithful Ministers that labour for making me and my Gospel known with success to the end of the World not of this Age only but till the end of the World or till the World shall be determined and the New Heavens and the New Earth shall appear Fourthly The practice of the Apostles and Disciples of Christ after his Ascension into Heaven clearly proves that the Baptism of Water doth continue for how frivolous is that Objection that some make against it viz. it was to abide no longer than till the Baptism of the Spirit which say they was Christ's Baptism took place seeing it is so evident and plain in the Acts of the Apostles and in divers other places that it was both taught and practised after that great Effusion or pouring forth of the Holy Spirit which was the Baptism promised and was first of all made good to the Apostles and Saints of God at Jerusalem When the Day of Pentecost was fully come and they were all with one accord in one place by the help and power of which Spirit St. Peter preached to those Jews that had put Christ to death At the hearing of which Sermon many of them being pricked in their Hearts cried out What shall we do Then said Peter Repent and be baptized every one of you in the Name of Jesus Christ for the remission of Sins and ye shall receive the Gift of the Holy Spirit Now the Baptism here enjoined on these Penitents could not be that of the Spirit for how absurd would that render the reading of the words Repent and be baptized with the Spirit and ye shall receive the Gift of the Holy Spirit Fifthly But to make it appear yet more fully that Baptism in Water continued after the coming of the Spirit or great Effusion of the Holy Ghost see Acts 10. 't is said While Peter yet spake these words the Holy Ghost fell on all them which heard the Word that was on Cornelius and those with him And they of the Circumcision which believed were astonished as many as came with Peter because on the Gentiles also was poured out the Gift of the Holy Ghost Vers. 45. For they heard them speak with Tongues and magnified God. Then answered Peter vers 46. Can any Man forbid Water that these should not be baptized which have received the Holy Ghost as well as we vers 47. And he commanded them to be baptized in the Name of the Lord vers 48. Here the very Persons who were baptized with the Holy Spirit were commanded in the Name that is by the Authority of the Lord Jesus to be baptized in Water and it was a thing that no Man did or ought to deny to be their indispensable Duty so that the highest Gifts or Endowments of the Holy Ghost cannot excuse or exempt any Persons from this Blessed Ordinance of Baptism in Water and how bold and daring must that Man needs seem to be who shall adventure to say 't is a low and carnal thing and I forbid it to such who have the Spirit 's Baptism I would to God this were laid to Heart for such Men are certainly grown to a great degree of Pride and Arrogance as well as it argues palpable Blindness Infidelity and Disobedience and that they have lost their Way and go astray in untrodden Paths who shall speak at such a rate Object But say some The Baptism mentioned by you in both these places was done in the Name of the Lord Jesus and not in the Name of the Father and of the Son and of the Holy Ghost and so not according to the Commission and therefore not the same Baptism Answ To be baptized in the Name of Jesus Christ is to be baptized as Christ Instituted Commanded and Ordained and as a Learned Person saith These words In the Name of Christ signifies no more that Baptism was administred only in the Name of Christ not of the Father and the Holy Ghost than these words Paul a Servant of Jesus Christ argues that he was a Servant of Christ only and not of the Father and Holy Ghost also Or as if those words of Paul to the Keeper of the Prison Believe on the Lord Jesus Christ should be thought to free him from a necessity of believing in the other two Persons for as he that believes aright in Jesus Christ believes also in the Father and Holy Spirit so he that is baptized in a right manner is baptized in the Name of the Father and of the Son and of the Holy Spirit But because the Lord Jesus more immediately and as our Soveraign Lord Law-giver and Mediator instituted and gave forth this Command they are said to be baptized in his Name meaning they were baptized by his Authority Peter saith Cyprian makes mention of Jesus Christ not as if the Father were to be omitted but that the Son might
commonly take into your Churches such Persons that are converted whose Parents were very wicked and ungodly Persons as any in the Parish and so lived and died as far as you know and yet do you not account their Baptism to â—e sufficient 10. Is it not an hurtful and evil thing to defile and pâ—lute the Church by bringing in the Fleshy Seed which Christ hath cast out 11. Is it not an evil and dangerous thing to lay a foundation of Ignorance and Prophaneness and to confound the World and Church together which ought to be separated and to make the Church National which ought to be Congregational 12. Is it not an harmful and evil thing to establish Human Traditions and make them of equal Authority with Christ's sacred Institutions and reproach them who will not against their Consciences do the same things 13. Is it not an evil and harmful thing to plead for Inâ—ant Baptism or rather Rantism and make it a bone of Contention amongst Christians and so â—inder the Unity of Churches and godly Christians For was that Rubbish gone what a glorious Harmony would follow even such a Day as would make all our Souls rejoyce for he is blind who can't see that that Relick is the cause of our sad Divisions 14. Is it not an evil and false thing to say Persons may have Grace and Regeneration before they know God or are called by his Word and holy Spirit 15. Is it not a strange thing to say Persons may be visible and lawful Members of the Gospel-Church before Conversion and to deny them one Sacrament and yet give them another 16. Is it not a false thing to say Persons may believe and be saved by the Faith of others 17. Is it not an evil thing and a contradiction to say Baptism is a Symbol of present Regeneration and yet apply it to Ignorant and Unconverted Babes wholly uncapable of Regeneration in whom none of the things signified thereby do or can appear 18. Is it not a false thing and a contradiction to say that Baptism is a lively Figure of Christ's Death Burial and Resurrection and yet do nothing but sprinkle or pour a little Water upon the Face by which act all must confess nothing of such things can thereby be represented 19. Is it not a strange and foolish thing to say Baptism is an Ordinance of the Solemnization of the Souls Marriage with Christ and to say 't is a strange Marriage where nothing is professed of a Consent and yet administer it to Babes wholly uncapable so to do 20. Is it not a foolish thing to cry out against Traditions and all Inventions of Men and yet strive to uphold and maintain them And doth not these things hinder that glorious Reformation we all long for and encourage Papists 21. Is it not strange Men should say all the Children of Believersare in Covenant and that there is no falling from a State of Grace but that the New Covenant is so well ordered in all things and sure that it will secure all that are indeed in it unto Eternal Life and yet many of these Children who they say were in this Covenant perish in their Sins dying Unregenerate 22. We will conclude this Chapter as Mr. Danvers does with the words of Dr. Taylor And therefore saith he whoever will pertinaciously persist in his Opinion of Pedo-Baptism and practise it accordingly they pollute the Blood of the everlasting Covenant they dishonour and make a Pagentry of the Sacrament they ineffectually represent a Sepulchre into the Death of Christ and please themselves in a Sing without effect Making Baptism like the Fig-Tree in the Gospel full of Leaves but no Fruit. And they Invocate the Holy Ghost in vain doing as if one should call upon him to illuminate a Stone or a Tree CHAP. XIV Proving Baptism a great and glorious Ordinance and that 't is initiating or an In-let into the Church THE last thing I shall do is to prove Believers Baptism a very great and glorious Ordinance though much despised by Men nay by many Professors of this Age. First of all 'T is a Principle of Christ's Doctrine nay a Foundation-Principle viz. of a true Gospel-Church-State so that according to the Apostolical and Primitive-Institution a Church cannot be truly gathered without it Secondly It appears to be a great Ordinance if we consider the Commission of Christ 1. Consider with what Authority our Saviour gave it forth All Power is given to me in Heaven and Earth Go ye therefore teach all Nations baptizing them c. 2. In that it was one of the last things he gave in charge to his Disciples before he went to Heaven And 3. In that he joyns it to Teaching expressing no other Gospel-Ordinances besides though he gave other Commandments to them Act. 1. 4. In that no Ordinance is to be administred in a more solemn manner than this is viz. in the Name of the Father and of the Son and of the holy Spirit We are hereby obliged to believe in adore and worship the whole Trinity Thirdly No Ordinance in all the New-Testament was ever so grac'd nor honoured with such a Presence as this was at the Baptism of Christ the three Persons manifest their Presence at this Solemnity the Heavens were opened and a voice heard saying This is my beloved Son in whom I am well pleased 1. The Father seals it and honours it 2. The Son is there and subjects to it shewing what an honourable respect he has to it nay and came many Miles upon no other Business but to be baptized as we read of 3. The Spirit also descended like a Dove and rested upon him the Holy Ghost puts his Seal upon it and in a glorious manner owns it And then our Saviour saith it became him to be obedient to it 't is it seems a becoming Ordinance it became the Master and doth it not become the Servant to submit to it It was not too low for him and is it too low for thee He said also it was a fulfilling of all Righteousness that is it became him to fulfil all the Commands of his Father or do his whole Will which it appears he could not have done unless he had been baptized And in that of being a Patern or Example to us those who neglect it neglect a most righteous thing and do not fill up after their Master Fourthly 'T is called a justiâ—ying of God and our Disobedience herein a rejecting the Counsel of God Luk. 7. 29 30. Fifthly It appears a great Ordinance in that the highest nay the extraordinary Gifts of the Spirit can't exempt a Person from his Obedience hereto as appears in Cornelius's case Nay the greater Gifts and Graces a Person hath the more fit a Subject he is of this Ordinance as Peter's words do import Sixthly Consider the great things and Mysteries held forth hereby viz. the Death Burial and Resurrection of Christ and our dying to Sin and Duty
where it is said in the Law of bathing the Flesh and washing the Cloaths of the Unclean it is not meant but of baptizing the whole Body c. but if the Greek word would bear sprinkling or pouring yet that will not justify Men thus to baptize because not according to the Vsage of the Primitive Church nor doth it answer or reach the Signification of this Ordinance which is the Death Burial and Resurrection of Jesus Christ together with our Death to Sin and rising with him to walk in newness of Life to represent which great Mystery it was ordained as you will find if you read this Treatise I have been the larger upon this because if Baptism is nothing less nor more nor any other Act than Immersion or total dipping the whole Body c. than abundance of godly Christians must seek after true Baptism neither can Infants it appears from hence be the Subjects of it sith their tender Bodies can't bear it in these cold Climates without palpable danger of their Lives as our Opposites confess and formerly by woful Experience found to be so Jesus Christ never appointed an â—â—â—â—nance to destroy the Lives of any of his Creatures â—ut why will not our Brethren keep to the great Instiâ—ution and exact Rule of the Primitive Church Must we content our selves with that Light which the Church had in respect of this and other Gospel-Truths at the beginning of the Reformation since God hath brought forth greater to the praise of his own rich Grace in our Days And why should a Tradition of the Antichristian State be so zealously defended The Church will never certainly appear in its Primitive Glory till this Rubbish be remov'd which is nothing less than to take a Stone of Babylon and lay it in Sion for a Foundation Besides it doth not a little reflect upon the Honour of the Lord Jesus thus to derogate from his holy Law who is appointed Heir of both Worlds who hath settled in his Church that Religion and every Ordinance thereof which must remain unalterable to the end of Time or Consummation of all things He as our Annotators well say is the Builder of God's House propagating a holy not a fleshly Seed for himself and hath appointed and fixed on the Matter and Form thereof as seemed good in his own sight who is the brightness of the Father's Glory and express Image of his Person c. And what an account our Brethren or others will be able to give to him for presuming to do any thing contrary to the Apostolical Constitution when he comes to judg the Quick and the Dead I know not As touching that great Argument for Infant-Baptism taken from the Covenant made with Abraham tho something is here said in Answer and enough hath been said by others formerly yet I must acquaint the Reader there is a most excellent Treatise prepared written by a very worthy and judicious Person and ready for a timely Birth wherein that grand Objection and all â—thers are answered beyond what any I think have â—itherto doâ—â— But if we should grant all they say of Abraham's Fleshly Seed and Foeâ—â— Holiness yet that will not prove Children to have a Right to Baptism because Baptism as well as Circumcision was is a meer positive Law and wholly depends on the Will and Pleasure of the Law-giver which is in this Treatise opened and asserted again and again and not without good Reason But lest I should keep the Reader too loong at the Door I shall conclude this Epistle with my hearty Prayers that God would be pleased in Mercy to open our Brethrens Eyes or ours wherein either they or we lie short as touching any part of God's Will and let us strive to live in Love and Concord together wherein we do or can agree 'T is Truth I contend for and that Truth which was once delivered to the Saints and shall I hope whilst I am in the Body who now as well as formerly subscribe my self thy Servant for Jesus sake Aug. 6. 1688. Benj. Keach Advertisement IF any desire to be furnished that excellent Book written some times since by Mr. William Kiffin proving no unbaptized Person ought to be admitted to the Lord's Table may have them at Mr. Nath. Crouch's at the sign of the Bell in the Poultry or at the Authors House in Southwark Gold Refin'd or Baptism in its Primitive Purity CHAP. I. Wherein the Baptism of Water is proved to be that intended in the Commission and so a standing Ordinance till the End of the World. I Having for many Years last past observed with what strength of Argument some worthy Christians have laboured to defend the Sacred Ordinance of Baptism and how they have endeavoured to refine it from all Human Mixtures to the great Satisfaction and Establishment of many Persons in the Land yet notwithstanding finding how that still a Multitude of gracious People remaing very ignorant about it and otherâ— very obstinately and reproachfully do slight and contemn it casting very scandalous and scurrilous Reflections upon those who practise it according to the Primitive Institution both from the Pulpit and the Press I have been put upon writing something further in the Defence of our selves and Practice herein And that I may the more regularly proceed in this Work I shall endeavour to prove Baptism in Water to be that Baptism which is intended in the Commission and therefore to abide as an undoubted and standing Ordinance of the Lord Jesus Christ until his second Coming or the End of the World. First of all it may be necessary to shew you that this Ordinance was instituted and ordained by our Lord Jesus and given forth by him soon after he rose from the Dead and a little before he ascended into Heaven see Mat. 28. 18 19 20. Mark 16. 16. And Jesus came and spake unto them saying All Power is given unto me in Heaven and in Earth Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Spirit Teaching them to observe all things that I have commanded you and lo I am with you alway even to the end of the World. The Lord Jesus first of all asserteth his Power and Authority Secondly he delegates a Power to his Disciples Thirdly he subjoyns a gracious Promise to them 1. The Power and Authority which he asserteth to himself is all Power in Heaven and Earth Power to institute and appoint Laws and Ordinances how and after what manner God ought in Gospel-Times to be worshipped Power to give Repentance and Remission of Sins Power to congregate to teach and govern his Church as the supream Lord Head and Ruler thereof yea and Power to give Eternal Life to whomsoever he pleaseth This was inherent in him as God blessed for ever given to him as our Mediator given to him when he came into the World but more especially confirmed to him and manifested to be
be joined to the Father c. And St. Austin saith They were commanded to be baptized in the Name of Christ and tho the Father and Holy Ghost were not mentioned yet we understand they were not otherwise baptized than in the Name of the Father Son and Holy Ghost Why dost thou not apprehend when it is said of the Son All things were made by Him that the Holy Ghost also though not mentioned is there likewise understood To be baptized into Christ Jesus saith Eulogius signifies to be baptized according to the Precept of Christ that is into the Father Son and Holy Ghost And that other into his Death is typically representing his Death in Baptism The same Patriarch in the same place a little before saith thus What is said in the Acts of those that had received the Baptism of John that they were baptized in the Name of the Lord Jesus denotes that they were baptised according to the Institution and Doctrine of the Lord Jesus that is to say they were baptized into the Name of the Father Son and Holy Ghost For so the Lord Jesus Christ taught and commanded his Disciples to baptize Mat. 28. 19 20. Object Notwithstanding what we have said yet saith the Objector John Baptist opposeth his Baptism to the Baptism of Christ which could not have been done if the Baptism with Water was an inseparable Companion of Christ's Doctrine How could John say Verily I baptize you with Water but he shall baptize you with the Holy Ghost c. Moreover if Christ had been commanded to baptize with Water as well as John the words would have run thus Verily I baptize you with Water only but he shall baptize you also with the 〈◊〉 Answ Thus to distinguish the Baptism of Water and that of the Spirit into John's and Christ's and oppose these two one to the other as if the one of these were distructive to the other as if that of John's were his own and none of Christ's is very ridiculous and argues great darkness in the understanding of these opposers of Water-baptism for 't is undeniably evident that this of Water as well as that of the Spirit was given forth by Christ himself and as part of his last Will and Testament to abide together with teaching believing and repenting to the end of the World. These Men would fain have us believe that the Baptism of Water was the Baptism of John's and none of Christ's but as if John had instituted it and not Christ and as if John were the Author of it and Christ the Finisher whereas nothing is more clear that Christ consider'd as God was the Author and the first that ordained appointed and instituted it to be administred by John and after John's decease yea and after his own Death and Resurrection too gave order to its continuance And for the observation of it amongst all Nations our late Annotators also on Mat. 3. 5. agree with us exactly herein He that is John was sent to baptize in Water so as from this time say they the Institution of the Sacrament of Baptism must be dated Nothing can be more evident than that the Baptism with Water was Christ's Baptism and howbeit it is called John's as John was the first Minister and Messenger from Christ to begin it For behold I send my Messenger and he shall prepare my way before me saith Christ Mal. 3. 1. It was Christ's Appointment in whose Name and not in John's it was begun and dispensed always even in that juncture wherein John himself was living and one would think Men could not be so blind to suppose it ceased in John fith our Lord Jesus after his Death and Resurrection gives special Command for the continuation of it in the Name of the Father and of the Son and of the Holy Ghost in all Nations to the end of the World And in regard also that the Apostles after Christ's Ascension into Heaven preached the same Doctrine of Repentance and commanded such who were discipled to be baptized in Water in the Name of the Lord Jesus which signifies as we have already shewed nothing less than according to the Institution of Christ and that glorious Commission they had received from him Therefore John Baptized only as Christ's Servant and it was from Heaven he received Commission to Baptize and our Lord's Submission to it himself as administred by John to fulfil all righteousness that is as one observes the Righteousness of his own Law i. e. the Gospel to be an Example to us and the Father's glorious Approbation of his Son in his Obedience herein by a Voice from Heaven at the time of his coming out of the Water one would think might put an end to these foolish Objections Jesus Christ we say owned Water-baptism to be his Ordinance by subjecting himself to it tho administred by his servant John and the Father ratified it also as well as the Holy Ghost the one by that Voice from Heaven saying This is my beloved Son in whom I am well pleased and the other in coming down or descending in a visible manner like a Dove and lighting upon him And certainly had not this Ordinance been to abide our Saviour would not have given such a Commission a little before he ascended into Heaven for the continuance of it to the World's end Nay if it had been to cease he would doubtless have given some hint of it and have told his Disciples plainly when at Jerusalem they should be anointed with Power from on High they should go and Preach the Gospel to all the World or make Disciples of the Nations but not baptize them any more for that the way of Repentance and Faith and the Spirit 's Baptism was all the Baptism they should teach and instruct the People in Moreover had Peter known this to have been the Mind of his Blessed Master he would doubtless have said to them Act. 2. when they asked what they should do Repent and believe in Christ for the remission of your Sins but in the Name of Jesus Christ be not baptized in Water never a one of you as some while since every Penitent was required to be for that was a Dispensation and Baptism of John and had its time for a while meerly to prepare the Way of Christ but now is abolished and out of date ye must forsake John's old Administration of Water-baptism that being a carnal and low thing and look wholly to a higher and more sublime Baptism i. e. that of the Holy Ghost And had he known this to be the Mind of his Master would not he rather have said concerning Cornelius and those with him Acts 10. instead of saying Who can forbid Water Who can require Water that these Persons should be Baptized who have received the Holy Spirit as well as we No doubt had Water-Baptism ceased or been abolished we should have had some discovery of it as well as we have
the Church whose Officer he is to a disorder'd Error if he cleave not to the Institution which is to Dip. What abundance of Betrayers of the Truth and Church too have we in these days How little is the Institution or Practice of the Primitive Christians minded amongst many good Men and where is the Spirit of Reformation And doubtless that famous Author and Learned Critick Casaubon was in the right will you have his words I doubt not saith he but contrary to our Churches Intention this Error having once crept in is maintained still by the Carnal Ease of such as looking more at themselves than at God stretch the Liberty of the Church in this case deeper and further than either the Church her self would or the Solemness of this Sacrament may well and safely admit Afterwards further saith I confess my self unconvinced by Demonstration of Scripture for Infants Sprinkling But Oh! how hard is it to retract an Error which has been so long and generally received especially when there is Carnal Ease and Profit attending the keeping of it up and when the contrary Practice I mean dipping is look'd upon so contemptible a thing and those who do it are daily by the ignorance of foolish Men reproached and vilified as it is now as well as in former days Acts. 8. 38. And they went both down into the Water both Philip and the Eunuch and he baptized him We may see saith Calvin what fashion the Ancients had to administer Baptism for they plunged the whole Body into the Water The use with us is now saith he that the Minister casts a few drops of Water only upon the Body o◠upon the Head. And upon John's baptizing in Aenon near Salim Joh. 3. 23. saith the same Calvin From this place we may gather that John and Christ administred Baptism by plunging the whole Body into the Water The Learned Cajetan upon Mat. 3. 5. saith Christ ascended out of the Water therefore Christ was baptized by John not by sprinking or by pouring Water upon him but by Immersion that is by dipping or plunging into the Water Moreover Musculus on Mat. 3. calls Baptism Dipping and saith the Parties baptized were dipped not sprinkled Object But it is still objected Sprinkling is Baptizing say you what you will and Baptism signifies Sprinkling as well as Dipping Answ To this we always answer and again say and testify that the Greek word to sprinkle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rantizo and that the Translators themselves never so much as once in all the New Testament render Baptism Sprinkling and where is the Man that affirms the word signifies Sprinkling Object But the word Baptizo will bear VVashing Answ VVe answer then 'T is such washing as is done by dipping so much as is baptized or washed is dip'd and your Rantism is no washing and we also say and that too with good Authority that though the word Baptizo doth sometimes allow of that Acceptation yet it is not the direct immediate genuine and primary signification of it for that is to dip or plunge as you see in the Lexicons But at the best 't is but indirectly collaterally by the by as one observes so meant or improperly and remotely that it so signifies And we ask Whether when we try any Matter by the signification of the word as 't is in the Original we shall go to the direct original prime and proper or to the occasional remote indirect and improper signification to be tried by Your practice it seems is built only upon the indirect improper and remote acceptation of the word and therefore is at best only an uncouth indirect improper and far-fetch'd practice and indeed as the word is found in Scripture respecting Christ's Ordinance of Baptism it is evident to all what it signifies Object But the Pharisees Mark 7. 4. held the washing of Hands Vessels Cups Pots and Beds c. and there VVashings are called Baptism Answ Yea and what then for saith Mr. Wilson to baptize is to dip or plunge primarily and signifies such a washing as is used in Bucks wherein Linnen is plunged and dip'd and thus they wash'd their Vessels Hands and Cups viz. they swilled rinsed cleansed and totally washed dip'd or wetted them all over with VVater or else you may be sure it could never be said they baptized them But Sirs who-ever washes Hands Cups Pots or Beds by sprinkling a few Drops of VVater upon them there is no washing by such a kind of Sprinkling O that you would give over such Arguing since the practice of Baptism in the Primitive Times doth as you have heard evidently shew that the Baptized were always dipped all over in VVater Certainly 't is no Baptism at all if not so administred Object Doth it follow that we must Baptize so now That was in a hot Country but we live in a cool Climate and when Children were Dipt some of them died and God will have Mercy not Sacrifice Answ Ought you not to make God's VVord your Rule Have you a Dispensation to make the Commandments of God void by your Traditions VVe conclude the Institution of Christ and the Practice of the Primitive Church ought to be followed in all things as near as we can But you say this is a cold Climate Pray Sirs did not Christ when he gave forth his Commission to his Apostles to teach and make Disciples and Baptize bid them go into all the World and into all Nations VVere they not to go into cold Countries as well as Hot And were they not to teach the same Doctrine and administer the same Ordinances alike where-ever they come Or did he tell them they should Baptize those in hot Countries that were Disciples and Rantize such who received the Word in cold Countries Unless you can prove this I am sure all you say is nothing Certainly you were as good never pretend to Baptize but wholly deny it and cast it off as a low and carnal Thing as some do as to do another thing in the room of it which Christ never commanded and call it his Ordinance Which we do declare and testify by the Authority of God's VVord and a great Cloud of VVitnesses who all understand the Greek Tongue may be better than some of you do that 't is no Baptism at all but a thing of Man's devising brought in in the room of Christ's Baptism and unjustly fathered upon him Sirs How dare you In the Name of the Father Son and Holy Ghost say I Baptize thee c. when you do but Rantize the Person for you neither dip the Person nor wash him Has the Holy Trinity given you any Authority so to do For God's sake for time to come use the Names of those Persons by whose Authority it was first set on foot and given forth till you can shew you have Authority from Jesus Christ to sprinkle or pour a little VVater upon the Face of a poor Infant or an adult
John 4. 1 2. Jesus 't is said there made and baptized more Disciples than John it is not rantize them and then teach or make Disciples of them as the manner of some now-adays is and for a long time has been Lord that ever Men should be so bold and presumptuous as once to attempt to alter or change any thing of this Holy or Great Commission or adventure to do Things contrary to what is given forth here by Jesus Christ as King and Law-giver of the New Testament What will they say when God rises up What will they answer him when he visiteth them Job 31. 14. 4. Note the Extent of the Commission here given by Christ to his Disciples Go teach all Nations baptizing them Go into all Nations or as Mark has it Into all the World East as well as West North as well as South into Cold Countries as well as Hot and make Disciples where-ever you come and Baptize them c. not Rantize them not dip them in hot Climates and sprinkle them in Cold. 5. Observe in whose Name they are required to baptize viz. in the Name of the Father and of the Son and of the Holy Ghost into the Name so the Greek In the Name doth not only import the naming of the Names of the Father Son and Holy Spirit but in the Authority and into the Profession of the Blessed Trinity of the one Divine Being dedicating the Persons baptized saith our Annotators to God the Father Son and Holy Ghost But how dare any presume to Rantize a Babe that is uncapable to be taught or made a Disciple by teaching In the Name of the Glorious Trinity can they say and prove it Christ hath given them any such Authority I am sure they have no Warrant nor Authority so to do from this Blessed Commission of Jesus Christ It was by dipping of Adult Persons then But it was in an hot Country say our late Annotators where at any time without the danger of Persons Lives it might be so done Doth not our Blessed Saviour's Words immediately following fully answer this Objection and lo I am with you always to the end of the World Has not Christ Power to preserve protect and uphold all such Persons which he commands to be Baptized Nay can we think Christ would institute an Ordinance to destroy the Lives of any Persons Besides we know he has preserved thousands in this cold Climate nay and never did I hear of any one Person that received the least Hurt or Damage by being Baptized according to the Commission of Christ though some have gone into the Water in the time of the great Frost and at other Times of bitter Frost and Snow nay and Persons very Aged and of both Sexes and some that have been very weak and sickly though our Adversaries have falsly reported to the contrary But can they be so 〈◊〉 left to themselves to think this will be a good 〈◊〉 for them for changing this Ordinance of Jesus Christ when he comes to call all Men to an account certainly they will find themselves deceived But say our late Annotators Where it might be we judg it reasonable and most resembling our burial with Christ by Baptism into Death but we can't think it necessary for God loveth Mercy rather than Sacrifice Answ Sirs wherefore do you judg it reasonable and not necessary Is it not necessary for you to do what Christ hath commanded and when at no time there is any danger of the Lives of Persons If you will follow your Master's Command and only Baptize such who are made Disciples viz. believing Men and Women is it not necessary for you to do Christ's Work as Christ has required Is it necessary you should alter any of his Holy Laws and make void one of the great Sacraments of the New Testament by your Traditions I pray my dear Brethren consider more seriously of it From hence it is evident that those who ought to be Baptized are Disciples and none else and that a Disciple is one that is a Believer one that is taught or has learned of Christ The Disciples were first called Christians in Antioch Acts 11. 26. Not only say our Annotators as Scholars were called amongst the Greeks from their Masters viz. Platonists Pythagorâ—ans to teach us whom we profess to learn of and be instructed by but to mind us of our Unction for Christians are Anointed ones 1 John 2. 2â— Such Disciples are the true Subjects of Baptism Yea Christ saith Mr. Baxter in his Commission directeth his Apostles to make Disciples and then baptize them promising That he that believeth and is baptized shall be saved And in another Book of his speaking of the same Commission This saith he is not like some occasional mention of Baptism but is the very Commission it self of Christ to his Disciples for Preaching and Baptizing and purposely expresseth their several Works in their several Places and Order Their first Task is To make Disciples saith he which are by Mark called Believers The second Work is To Baptize them whereto is annexed the Promise of Salvation The third Work is To teach them all other things which are after to be learned in the School of Christ To contemn this Order saith he is to contemn all Rules of Order for where can we expect to find it if not here I profess my Conscience is fully satisfied from this Text that there is one sort of Faith even Saving that must go before Baptism the profession whereof the Minister must expect What can any Baptist say more Let Mr. Baxter tell us what difference there is between contemning that Order Christ hath left in his great Commission and a direct derogating from it or acting quite contrary to it And is not this so viz to Rantize or Sprinkle instead of Baptize and Sprinkle first before they are taught or made Disciples nay and such too who are not capable to be taught or made Disciples of Is noâ— this to flight is not to contemn Christ's Order in his Commission for sith Christ appoints such that by Teaching are made Disciples to be Baptized he excludes all other the institution of Christ in this his Commission being doubtless a perfect Rule and those who do otherwise follow their own Inventions I find Mr. Danvers cites Mr. Perkins I have not that Book of Mr. Perkins speaking to this purpose on the words of the Commission Teach all Nations baptizing them c. I explain these Terms saith he thus Mark first of all it is said Teach that is make Disciples by calling them to believe and repent Here we are to consider the Order which God observes in making with Men a Covenant in Baptism First of all he calls them by his Word and Commands to believe and to repent In the Second place God makes his Promise of Mercy and Forgiveness And Thirdly He Seals his Promise by Baptism They saith he that
did baptize and all Ministers ought to administer the same Ordinance to the end of the World. The nature and order of the Commission cuts this Objection to pieces For if the person be a Disciple a Believer he is to be baptized let his Parents be Jews Heathens or Christians 't is all one If you had the like grounds to baptize Infants we should contend no longer with you 3. When you can prove the Faith of the Parents or their subjection to the external Rite of Baptism adds any spiritual advantage to their Children or such as gives them a right to Baptism we will give up the Controversie Object But whereas you say Baptism was always done by dipping the Body all over in Water how can that be since some were baptized in Houses Answ I answer That is a fancy a thing asserted without the least shadow of ground tho no less Men than our late worthy Annotators seem to affirm this very thing for notwithstanding the Jaylor and those of his were baptized the same hour of the Night c. Yet can any suppose they could not go out of the House so late might there not be a Pond or some River near whithersoever they went or wheresoever it was done it is no matter they were baptized which has been sufficiently proved to be Immersion or dipping the Body in Water Object But say what you will the Baptism of Infants is of God for there was a multitude of Children of old baptized to Moses in the Cloud and in the Sea. Answ We have shewed you that was but tropically called Baptism and also that Baptism is a pure New-Testament Ordinance tho 't is like that as some Learned Men have said might be a Type of this Ordinance they being as it were buried or overwhelmed in the Sea and under the Cloud But if that may justifie Infant Baptism it will allow you to baptize Unbelievers also for there was a multitude of mixt People who went through the Sea with Israel besides much Cattel And a mixt multitude went up also with them and Flocks and Herds even very much Cattel Exod. 12. 38. All these were doubtless baptized metaphorically and typically as well us Children under the Cloud and in the Sea therefore this can be no proof for Infant-Baptism CHAP. XIII Shewing the evil Consequences Absurdities and Contradictions that attend Infant-Baptism as 't is Asserted and Practised Object BVT what harm is there in Baptizing of Children is it not an innocent thing can it do the Child any hurt Answ The harm will be to the Parents and Ministers who do that in Christ's Name which they have no Authority from him to do If it do any harm to Infants 't is not till they are grown up and then it may be a means to blind their Eyes and cause some of them to conclude they in Baptism became the Children of God were regenerated made Christians Members of Christ and Heirs of the Kingdom of Heaven and cause others to think they were then rightly baptized and so to look after no other Baptism Whereas poor Souls they are all unbaptized Persons having never had any Baptism at all but Rantism Pray see what Mr. Danvers hath said upon this Respect 1. But is it no harm to alter Christ's Order in the Commission who requires Faith and Repentance to precede or go before Baptism or first to make them Disciples by Teaching and then to Baptize them And for Men to invert this Order as to baptize them then teach them Repentance and Faith sure it must be an evil and hurtful thing so to do 2. Is it not an evil thing to change the true subjects of Baptism who are Believing and Understanding Men to ignorant Babes who neither know good nor evil 3. Is it not an evil thing to frustrate the sacred and spiritual ends of Baptism which are many as you have heard and by administring it to poor Babes render it wholly an Insignificant thing 4. Is it not an evil and a shameful thing to change Baptism into Rantism from Dipping the whole Body to Sprinkling or pouring a little Water upon the Face and to pronounce an Untruth in the Name of the Lord saying I baptize thee in the Name of the Father of the Son and holy Spirit you not doing the thing nor have any Authority so to do nor to baptize Children at all much less to sprinkle them 5. Is it not an evil and harmful thing and a great error to say Baptism takes away Original Sin whereas nothing can do that nor Actual Sin neither but the Blood of Christ 6. Is it not a foolish thing and a Lye to say Children have Faith and are Disciples who are not capable of Understanding to assert a thing that no Man has any ground to believe nor can't without offering violence to his Reason 7. Is it not a weak thing to open a Door into the Church which Christ hath shut up 8. Is it not weak and an absurd thing to say that Infants can't be Saved except they be Baptized partly because Christ saith Except a Man be born again he cannot see the Kingdom of God Baptism as some of you say taking away Original Sin As if it were in the power and at the will of the Parents to save or damn their Children For this is intimated by this Notion of yours If the Parents or Friends baptize the Child it shall if it die in its Infancy be saved but if they nor no other indeavour to get it Baptized the Child is lost and must perish How can outward Water saith Mr. Charnock convey inward-Life How can Water a material thing work upon the Soul in a Physical manner Neither can it be proved That ever the Spirit of God is tied by any Promise to apply himself to the Soul in its Gracious Operations when the Body is applied to the Water He says Water applied to the Body Because the adult Person who sat under the preaching of the Word cannot be saved without Regeneration Can't God save poor dying Infants unless the same change by the Spirits Operations pass upon them Is not God a free Agent may he not do what he pleases and magnifie his Grace to poor dying Infants through the Blood of his Son in other ways than we know of Do not secret things belong to him what Vanity is there in the minds of some Men 8. Has God ordained Baptism to be an Ordinance to save the Souls of any Persons either the Adult or Infants is the Opus operatum of Baptism think you a likely way or means to beget or bring forth Children to Christ or make Disciples of them Baptism signifies no thing it being but a Sign where the inward Grace signified by it is wanting 9. Is it not strange that you should say That none but the Children of Believers ought to be Baptized And that Baptism is absolutely necessary to Church-Communion or an initiating Ordinance And yet
now quite pulled down that House of his I mean that National Church-state and broke up House-keeping and turned the Bond-Woman and her Son i. e. the Fleshly Seed Servants and Infants all out of doors the natural Branches are broken off and God hath now built him a new a glorious and more spiritual House into which he admitteth none as his Houshold-Servants to dwell in his Spiritual Family but Believers only or such as profess so to be Ye also saith Peter as lively Stones are built up a Spiritual House c. and that the old House the Jewish Church-state with all the Appurtenances Rites and Priviledges of it is pulled down and a new one built into which Infants are not to be admitted is very evident from what the Apostle speaks Heb. 7. 12. For the Priesthood being changed there is made of necessary a Change also of the whole Law which must needs include Circumcision with all the Appurtenances and Priviledges belonging to it And therefore as Infants Church-membership came in with the Law of Circumcision so it went out and was disanull'd with it they were 't is true of the Houshold of old but it was by a positive Law Shew us the like now and you do your business or else you say nothing For evident it is that what Priviledges soever are given to any Persons by an Act of Parliament which said Law was to continue in force for so long a time and no longer when that time is expired and another Parliament makes a new Law wherein many things are contained that were in the first but those certain Priviledges given to those Persons in the former Law are left out in this latter Act it would 〈◊〉 be a solly for any of them to 〈◊〉 those Priviledges by virtue of a Law that is gone and now not in force Or if a Man should have a Legacy bequeathed to him by the Will and Testament of his Friend and yet afterwards his Friend sees cause to make another Will which is his last Will and Testament and in the last Will leaves him quite out and gives him no such Legacy it would be a foolish thing for him to sue for the Legacy left him in the first Will which is void in Law by his Friends last Will and Testament Just so it is here there was an old Law wherein Infants were admitted to the Priviledges of being Members of the National Church of the Jews and so also it was in the old or former Will and Testament but that Law was to continue but till Christ came and now he has made a new Law wherein Infant-Church-membership is quite left out and the Lord Jesus has made another Will his last Will and Testament wherein the old Priviledg is not be queathed to Infants Now is it not folly in you to plead for that old Priviledg that was in the former Testament you must find your Infant-Church-membership in the New Testament as must also the Seventh-day-Sabbath-Men the old Jewish Sabbath or else they and you too say nothing but render your selves weak and strangely be-clouded and certain I am there is now no Institution no Law no Prescription no Rule no Example for keeping the Seventh-day-Sabbath in the new Law in the new and last Will and Testament of Jesus Christ nor no Institution no Law no Precept no Example contained therein for Infant-Church-membership no not the least hint or intimation that Infants should be fellow-Citizins with the Saints and of the Houshold of God neither are they so to be accounted till they believe and are to do Service in the House for though we account our Children of our Family notwithstanding they can't do any Service therein yet that is no Argument they may be Members of God's Church unless by any Law or Institution God has made them so to be The Houshold of God is called the Houshold of Faith or a Family that consisteth of Believers therefore unless you can prove Infants to be Believers they are not of this House for all that are to have admission there must be Believers or profess themselves so to be as Mr. Baxter acknowledges or else no place for them there which Infants cannot do Object But it is still objected that as the Jews and their Children were broken off so the Gentiles and their Children are ingrafted in their room as Rom. 11. 20. because of Vnbelief they were broken off and thou standest by Faith c. Answ We answer that the Reason why the Jews and their Children were broken off was not because they had not believing Parents for Abraham Isaac and Jacob were still the Parents of them all they were Abraham's Seed according to the Flesh when they were broken off as well as before but the true reason was because the terms of standing in the Church were now altered For before the Gospel-Dispensation came they stood Members of the old Jewish Church though as much unbelieving for many Generations as they were when they were broken off but now Abraham's Church-state is at an end and all the Priviledges and Immunities cease the Jewish Church must give way to the Gospel-Church the Messiah being come and about to build him up a new and more glorious and spiritual House into which none are of right to enter but such as are profest Believers for the old House or Jewish Church-state was not intended to abide for ever but only until the time of Reformation and then the Law must be changed yea the Covenant changed which they not believing nor closing in with were broken off they being willing to abide in the old House still and to remain Church-Members upon the account of a meer fleshly and natural Birth crying out Abraham is our Father and we are his Seed and are free and never were in Bondage wherefore they were broken off and that whether they would or not by reason of their Unbelief that is because they would not believe Christ was the true Messiah and that the old Covenant and all the Priviledges thereof were flying away the Substance and true Antitype of all those Shadows being come viz. the Lord Jesus Christ So that thus they were broken off by Unbelief and thou and thine O Gentile Believer stand by Faith mark it thou standest by Faith not by virtue of any Birth-Priviledg whatsoever but by Faith thy standing is by Faith yet not thy Seed by thy Faith but thou thy self by thine and they by their own Faith is that by which thou standing and not thy Seed hast right to stand in the Church and not they but if thy Seed have Faith and thou hast none they have right in the Church and thou shalt be excluded Most certain it is that under the Law the natural Seed or Progeny of Abraham were all holy with an External Ceremonial or Typical Holiness and consequently they were then all admitted to an external Participation of Church-Priviledges But remarkable to this purpose is that